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INSTITUTES

CHRISTIAN RELIGION.

JOHN CALVIN

TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH
THE author's last EDITION IN FRENCH,

BY JOHN ALLEN.

Non tamen omnino potuit mora invida totum
Tollere Calvinum terris ; sterna manebunt
Ingenii monumenta tui : et livoria iniqui
Languida paulatim cum flamma resederit, omnes
Religio qua pura nitet se fundet in oras
Fania tui Buchanan

SIXTH AMERICAN EDITION, REVISED AND CORRECTED.

IN TWO VOLUMES.
VOL.. I.

PHILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION

ADVERTISEMENT.

The Presbyterian Board of Publication, in introducing to the
public a new edition of the inimitable " Institutes of the Chris-
tian Religion," do not wish to be regarded as adopting all the
sentiments and forms of expression of the venerated writer ;
although they agree with him in his general views, and admire
the skill and learning with which he has pointed out the rela-
tive positions and bearings of the great doctrines of revelation.
Calvin was better qualified than any of his contemporaries, to pre-
sent revealed truth in a connected and systematic form. His
great natural abilities, his profound erudition, his well balanced
and discriminating judgment, and his habits of diligent inves-
tigation, eminently fitted him to prepare such a work as the
" Institutes," in which the doctrines of the gospel are so clearly
developed and harmonized, that the system has been closely
associated with his name, from the period of its publication
until the present time.

The honour of Calvin consisted, not in suggesting ingenious
theories and speculations, but in his general accuracy in inter-
preting the Holy Scriptures, and in detecting and pointing out
the connection of Scripture doctrines, which, instead of being
insulated, were shown, to occupy their respective places in
forming a complete and perfect system of Divine truth. The
doctrines embraced in the formularies of the Presbyterian
Church are termed Calvinistic, from their general accordance
with Calvin's interpretation of scriptural truth ; but the admis-
sion of this term, as explanatory of their general character, is
not understood as by any means implying an entire coincidence
in the views of Calvin, or a submission to his authority as an
umpire in theological controversies. Although a learned and
pious, he was a fallible man ; and his opinions, although de-
serving of profound respect, are not to be blindly followed.

While admitting that the "Institutes," considering the times
and circumstances in which they were written, form an inva-
luable body of divinity, still it must be acknowledged, that
some of the doctrines therein maintained have been more
luminously set forth in modern times. We would especially
mention as an instance the doctrine of justification through the

4 ADVERTISEMENT.

imputed righteousness of Christ. Some of the expressions of
Calvin on the subject of reprobation may be regarded as too un-
qualified, and we can no further endorse them than as they are
incorporated in the Presbyterian Confession of Faith. The most
decidedly objectionable feature in the "Christian Institutes,"
is to be found in the explanation of the Fourth Commandment,
where the author asserts the abrogation of the Sabbath. In
Calvin's view, this ordinance was a mere type of better bless-
ings, and, with the types and ceremonies of the old dispensa-
tion, was done away by the introduction of a new and better
dispensation. In this opinion there can be no doubt that he
greatly erred ; and so universal is the conviction of the Church
on the perpetual obligation of the Sabbath as a moral institu-
tion, that no danger is to be apprehended from a contrary view,
sven under the sanction of so great a name as that of Calvin,
In justice to his opinion on this subject, however, it should be
stated, that he distinctly recognized not only the propriety but
the necessity of a consecration of stated days for public reli-
gious services, without which regulation, he declares that "it is
so far from being possible to preserve order and decorum, that
if it were abolished, the Church would be in imminent danger
of immediate convulsion and ruin." It is much to be lamented
that so great a mind should have been led astray on so im-
portant a point by attempting to avoid an opposite extreme.

The Board of Publication have been induced to undertake
this edition, by the very generous offer of the First and Se-
cond Presbyterian Churches in Baltimore, of which the Rev.
John Backus and the Rev. Dr. R. J. Breckinridge are respec-
tively Pastors, to defray the expense of stereotyping the work.
Under the direction of the Executive Committee of the Board,
the translation has been diligently compared throughout with
the original Latin and French, and various corrections have
been made to convey the meaning of the author more dis-
tinctly and accurately. This laborious duty has been per-
formed by a member of the Publishing Committee. The
intrinsic excellence of the work, taken in connection with the
attractive style, and comparative cheapness, of the present
edition, induces the Committee to hope, that it may be widely
circulated and carefully studied, both by the clergy and laymeu
of the Presbyterian Church.

In behalf of the Executive Committee,

WILLIAM M. ENGLES, Editob.

THE

TRANSLATOR'S PREFACE.

The English Reader is here presented with a transla-
tion of one of the principal theological productions of the
sixteenth century. Few persons, into whose hands this
translation is likely to fall, will require to be informed
that the Author of the original work was one of an illus-
trious triumvirate, who acted a most conspicuous part in
what has been generally and justly denominated The Re-
formation. Of that important revolution in ecclesiastical
affairs, so necessary to the interests of true religion, and
productive of such immense advantages even to civil so-
ciety, Luther, Zuingle, and Calvin, were honoured, by
the providence of God, to be the most highly distinguished
instruments. It is no degradation to the memory of the
many other ornaments of that age, to consider them as
brilliant satellites in the firmament of the Church, revolving
round these primary luminaries, to whom they were in-
debted for much of that lustre which they diffused over the
earth ; while they were all together revolving around one
and the same common centre, though, it must be confessed,
with considerable varieties of approximation, velocity, and
obliquity in their courses; yet all deriving more or less
copious communications of light from the great Sun of the
moral system, the true Light of the world.

Differing in the powers of their minds, as well as in the
temperament of their bodily constitutions, placed in dif-
ferent circumstances, and called to act in ditferent scenes,
these leading Reformers, though engaged in the same com-
mon cause, displayed their characteristic and peculiar ex-

6 translator's preface.

cellences ; which, it is no disparagement of that cause to
admit, were likewise accompanied by peculiar failings. It
is not the design of this preface to portray and discriminate
their respective characters. They alike devoted their lives
and . labours to rescue Christianity from the absurdities,
superstitions, and vices by which it had been so deplorably
deformed, mutilated, and obscured, and to recall the atten-
tion of mankind from the doubtful traditions of men to the
unerring word of God. But while they were all distin-
guished Reformers, Calvin has been generally acknowledged
to have been the most eminent theologian of the three.

Such was the superiority of the talents and attainments
of Calvin to those of most other great men, that the strictest
truth is in danger of being taken for exaggeration. It is
impossible for any candid and intelligent person to have
even a slight acquaintance with his writings, without ad-
miring his various knowledge, extensive learning, profound
penetration, solid judgment, acute reasoning, pure morality,
and fervent piety.

His Commentaries on the Scriptures have been cele-
brated for a juster " method of exposition than had been
exhibited by any preceding writer. Above a hundred
years after his death, Poole, the author of the Synopsis, in
the preface to that valuable work, says, " Calvin's Com-
mentaries abound in solid discussions of theological subjects,
and practical improvements of them. Subsequent writers
have borrowed most of their materials from Calvin, and his
interpretations adorn the books even of those who repay the
obligation by reproaching their master." And nothing can
more satisfactorily evince the high estimation to which they
are still entitled from the biblical student, than the follow-
ing testimony, given, after the lapse of another century, by
the late learned Bishop Horsley : " I hold the memory of
Calvin in high veneration : his works have a place in my
library ; and in the study of the Holy Scriptures, he is one
of the commentators whom I frequently consult."

TRANSLATOR S PREFACE.

But perhaps, of all the writings of Calvin, none has ex
cited so much attention as his Institutes of the Chris
TiAN Religion.

His original design in commencing this work is stated
by himself, in the beginning of his dedication, to have been
to supply his countrymen, the French, with an elementary
compendium for their instruction in the principles of true
religion. But we learn from Beza that, by the time of its
completion, existing circumstances furnished the Author
with an additional motive for sending it into the world,
during his residence at Basil, whither he had retired to
avoid the persecution which was then raging in France
against all the dissentients from the Church of Rome.
Francis the First, king of France, courted the friendship
of the Protestant princes of Germany ; and knowing their
detestation of the cruelties which he employed against his
subjects of the reformed religion, he endeavoured to excuse
his conduct by alleging that he caused none to be put to
death except some few fanatics ; who, so far from taking
the word of God as the rule of their faith, gave themselves up
to the impulses of their disordered imaginations, and even
openly avowed a contempt of magistrates and sovereign
princes. Unable to bear such foul aspersions of his bre-
thren, Calvin determined on the immediate publication of
this treatise, which he thought would serve as an answer
to the calumnies circulated by the enemies of the truth,
and as an apology for his pious and persecuted country-
men.

The Dedication to Francis is one of the most masterly
compositions of modern times. The purity, elegance, and
energy of style ; the bold, yet respectful, freedom of ad-
dress ; the firm attachment to the Divine word ; the
Christian fortitude in the midst of persecution ; the trium-
phant refutation of the calumnies of detractors ; with other
qualities which distinguish this celebrated remonstrance,
will surely permit no reader of taste or piety to withhold

8 translator's preface.

his concurrence from the general admiration which it has
received.

The Author composed this treatise in Latin and French ,
and though, at its first appearance, it was little more than
an outline of what it afterwards became, it was received
with uncommon approbation, and a second edition of it
was soon required. How many editions it passed through
during his life, it is difficult, if not impossible, now to as-
certain ; but it obtained a very extensive circulation, and
was reprinted several times, and every time was further
improved and enlarged by him, till, in the year 1559,
twenty-three years after the first impression, he put the
finishing hand to his work, and published it in Latin and
French, with his last corrections and additions.

The circulation which it enjoyed was not confined to
persons capable of reading it in the languages in which it
was written. It was translated into High Dutch, Low
Dutch, Italian, and Spanish.

Soon after the publication of the Author's last edition,
it was translated from the Latin into English. In this
language it appears to have reached six editions in the life
of the Translator. A reflection on the small number of
persons who may be supposed to have had inclination and
ability to read such a book at that period, compared with
the number of readers in the present age, may excite some
wonder that there should have been a demand for so many
editions. But no surprise at this circumstance will be
felt by any person acquainted with the high estimation
in which the works of the Author were held by the vene-
rable Reformers of the Church of England, and their
immediate successors, as well as by the great majority of
religious people in this country. This is not a question of
opinion, but an undeniable fact. Dr. Heylin, the admirer
and biographer of Archbishop Laud, speaking of the early
part of the seventeenth century, says, that Calvin's " Book
of Institutes was, for the most part, the foundation on which

translator's preface. 9

the young divines of those times did build their studies."
The great Dr. Saunderson, who was chaplain to King
Charles I., and, after the restoration of Charles II., was
created Bishop of Lincoln, says, " When I began to set
myself to the study of divinity as my proper business,
Calvin's Institutions were recommended to me, as they were
generally to all young scholars in those times, as the best
and perfectest system of divinity, and the fittest to be laid
as a ground-work in the study of this profession. And,
indeed, my expectation was not at all deceived in the reading
of those Institutions." *

The great changes which have taken place in our lan-
guage render it difficult to form a correct opinion of the me-
rits of Mr. Norton's translation, which was first published
about two hundred and fifty years ago. It must give
rather a favourable idea of its execution, that it was care-
fully revised by the Rev. David Whitehead, a man of
learning and piety, who, in the reign of Henry VIII., was
nominated by Archbishop Cranmer to a bishopric in Ireland,
and, soon after the accession of Queen Elizabeth, was
solicited by that Princess to fill the metropolitan see of
Canterbury, but declined the preferment. But, what-
ever were the merits or defects of that translation at its
first appearance, it has long been too antiquated, uncouth,
and obscure, to convey any just idea of the original work,
and abounds with passages which, to the modern English
reader, cannot but be altogether unintelligible.

The intrinsic excellence of the book, its importance in
the history of theological controversy, the celebrity of the

* It is not uncommon, among persons of a certain class, to represent the leading
principles of Calvin as unfavourable to practical religion, and to that kind of
preaching which is adapted to affect the hearts and consciences of the hearers. A
reference to the most able and intelligent theologians and preachers who have
held those principles, and upon whom they may reasonably be concluded to have
exerted their genuine and fullest influence, will amply evince the inaccuracy of
this representation. Of the excellent divine quoted above, King Charles I. was
wont to say, that " he carried his ears to hear other preachers, but his conscience
to hear Mr. Saunderson."
VOL. I. 2

10 translator's preface.

Author, the application of his name to designate the leading
principles of the system he maintained, and the frequent
collision of sentiment respecting various parts of that sys-
tem, combine with other considerations to render it a matter
of wonder, that it has not long ago been given to the
English public in a new dress. The importance of it has
also been much increased by the recent controversy respect-
ing Calvinism, commenced by Dr. Tomline, the present
Bishop of Lincoln, in which such direct and copious re-
ference has been made to the writings of this Reformer,
and especially to his Christian Institutes. These cir-
cumstances and considerations have led to the present
translation and publication, which, from the very respect-
able encouragement it has received, the Translator trusts
will be regarded as an acceptable service to the religious
public.

Among the different methods of translation which have
been recommended, he has adopted that which appeared
to him best fitted to the present undertaking. A servile
adherence to the letter of the original, the style of which
is so very remote from the English idiom, he thought
would convey a very inadequate representation of the
work ; such extreme fidelity, to use an expression of
Cowper's, being seldom successful, even in a faithful
transmission of the precise sentiments of the author to the
mind of the reader. A mere attention to the ideas and
sentiments of the original, to the neglect of its style and
manner, would expose the Translator of a treatise of this
nature to no small danger of misrepresenting the meaning
of the Author, by too frequent and unnecessary deviations
from his language. He has, therefore, aimed at a medium
between servility and looseness, and endeavoured to follow
the style of the original as far as the respective idioms of
the Latin and English would admit.

After the greater part of the work had been translated,
he had the happiness to meet with an edition in French

TRANSLATOR S PREFACE.

11

of which he has availed himself in translating the re-
mainder, and in the revision of what he had translated
before. Every person, who understands any two lan-
guages, will be aware that the ambiguity of one will
sometimes be explained by the precision of another ; and,
notwithstanding the acknowledged superiority of the Latin
to the French in most of the qualities which constitute the
excellence of a language, the case of the article is not the
only one in which Calvin's French elucidates his Latin.

The scriptural quotations which occur in the work, the
Translator has given, generally, in the words of our com-
mon English version ; sometimes according to the readings
in the margin of that version ; and, in a few instances, he
has literally translated the version adopted by the Author,
where the context required his peculiar reading to be pre-
served. Almost all the writers of that age, writing chiefly
in a dead language, were accustomed to speak of their ad-
versaries in language which the polished manners of the
modern times have discarded, and which would now be
deemed illiberal and scurrilous. Where these cases occur,
the Translator has not thought himself bound to a literal
rendering of every word, or at liberty to refine them en-
tirely away, but has adopted such expressions as he appre-
hends will give a faithful representation of the spirit of the
Author to modern readers.

Intending this work as a complete system of theology,
the Author has made it the repository of his sentiments on
all points of faith and practice. The whole being distri-
buted into four parts, in conformity to the Apostles' Creed,
and this plan being very different from that of most other
bodies of divinity, the Translator has borrowed from the
Latin edition of Amsterdam a very perspicuous general
syllabus, which will give the reader a clear view of the
original design and plan of the treatise.

He would not be understood to represent these Institutes
as a perfect summary of Christian doctrines and morals, or

12 translator's preface.

to profess an unqualified approbation of all the sentiments
they contain. This is a homage to which no uninspired
writings can ever be entitled. But the simphcity of the
method; the freedom from the barbarous terms, captious
questions, minute distinctions, and intricate subtilties of
many other Divines ; the clearness and closeness of argu-
ment; the complete refutation of the advocates of the
Romish Church, sometimes by obvious conclusions from
their professed principles, sometimes by clear proofs of the
absurdities they involve ; the intimate knowledge of eccle-
siastical history; the intimate acquaintance with former
theological controversies ; the perspicuity of scriptural in-
terpretation ; and the uniform spirit of genuine piety,
which pervade the book, cannot escape the observation of
any judicious reader.

It has been advised by some persons that the translation
should be accompanied by a few notes, to elucidate and
enforce some passages, and to correct others; but, on all
the consideration which the Translator has been able to
give to this subject, he has thought it would be best to
content himself with the humble office of placing the senti-
ments of Calvin before the reader, with all the fidelity in
his power, without any addition or limitation. He hopes
that the present publication will serve the cause of true
religion, and that the reputation of the work itself will
sustain no diminution from the form in which it now
appears.

London, May 12, 1813.

CONTENTS.

The Author's Preface to the edition published in 1559 p. 17

Dedication 20

General Syllabus 41

BOOK I.

Chap. I. The connection between the knowledge of God and the knowledge

of ourselves.
Chap. 11. The nature and tendency of the knowledge of God.
Chap. III. The mind of man naturally endued with the knowledge of God.
Chap. IV. This knowledge extinguished or corrupted, partly by ignorance,

partly by wickedness.
Chap. V. The knowledge of God conspicuous in the formation and continual

government of the world.
Chap. VI. The guidance and teaching of the Scripture necessary to lead to

the knowledge of God the Creator.
Chap. VII. The testimony of the Spirit necessary to confirm the Scripture,

in order to the complete establishment of its authority. The suspension

of its authority, on the judgment of the Church, an impious fiction.
Chap. VIII. Rational proofs to establish the belief of the Scripture.
Chap. IX. The fanaticism which discards the Scripture, under the pretence

of resorting to immediate revelations, subversive of every principle of

piety.
Chap. X. All idolatrous worsiiip discountenanced in the Scripture, by its

exclusive opposition of the true God to all the fictitious deities of the

heathen.
Chap. XI. Unlawfulness of ascribing to God a visible form. All idolatry a

defection from the true God.
Chap. XII. God contradistinguished from idols, that he may be solely and

supremely worshipped.
Chap. XIII. One Divine essence, containing three persons, taught in the Scrip-
ture since the beginning.

14 CONTENTS.

Chap. XIV. The true God distinguished in the Scripture from all fictitious

ones, by the creation of the world.
Chap. XV. The state of man at his creation ; the faculties of the soul, the

Divine image, free-will, and the original purity of his nature.
Chap. XVI. God's preservation and support of the world by his power and

his government of every part of it by his providence.
Chap. XVII. The proper application of this doctrine to render it useful to us.
Chap. XVIII. God uses the agency of the impious, and inclines their minds to

execute his judgments, yet without the least stain of his perfect purity.

BOOK II.

Chap. I. The fall and defection of Adam the cause of the curse inflicted on all
mankind, and of the degeneracy from their primitive condition. The doc-
trine of original sin.

Chap. II. Man in his present state despoiled of freedom of will, and subjected
to a miserable slavery.

Chap. III. Every thing that proceeds from the corrupt nature of man worthy
of condemnation.

Chap. IV. The operation of God in the hearts of men.

Chap. V. A refutation of the objections commonly urged m the support of
free-will.

Chap. VI. Redemption for lost man to be sought in Christ.

Chap. VII. The law given not to confine the ancient people to itself, but to
encourage their hope of salvation in Christ, till the time of his coming.

Chap. VIII. An exposition of the moral law.

Chap. IX. Christ, tiiough known to the Jews under the law, yet clearly re-
vealed only in the gospel.

Chap. X. The similarity of the Old and New Testaments.

Chap. XI. The difierence of the two Testaments.

Chap. XII. The necessity of Christ becoming man, in order to fulfil the office
of Mediator.

Chap. XIII. Christ's assumption of real humanity.

Chap. XIV. The union of tlie two natures constituting the person of the Me-
diator.

Chap. XV. The consideration of Ciirist's three offices, prophetical, regal, and
sacerdotal, necessary to our knowing the end of his mission from the
Father, and the benefits which he confers on us.

Chap. XVI. Christ's execution of the office of a Redeemer to procure our sal-
vation ; his death, resurrection, and ascension to heaven.

Chap. XVII. Christ truly and properly said to liave merited the grace of God
and salvation for us.

CONTENTS. 15

BOOK III.

Chap. I. What is declared concerning Christ rendered profitable to us by the
secret operation of the Spirit.

Chap. II. Faith defined, and its properties described.

Chap. III. On repentance.

Chap, IV. The sophistry and jargon of the schools concerning repentance,
very remote from tlie purity of the gospel. On confession and satis-
faction.

Chap. V. The supplements to their doctrine of satisfactions, indulgences, and
purgatory.

Chap. VI. The life of a Christian. Scriptural arguments and exhortations
to it.

Chap. VII. Summary of the Christian life. Self-denial.

Chap. VIII. Bearing the cross, which is a branch of self-denial.

Chap. IX. Meditation on the future life.

Chap. X. The right use of the present life and its supports.

Chap. XI. Justification by faith. The name and thing defined. *

Chap. XII. A consideration of the Divine tribunal necessary to a serious con-
viction of gratuitous justification.

Chap. XIII. Two things necessary to be observed in gratuitous justifi-
cation.

Chap. XIV. The commencement and continual progress of justifica-
tion.

Chap. XV, Boasting of the merit of works equally subversive of God's glory
in the gift of righteousness, and of the certainty of salvation.

Chap. XVI. A refutation of the injurious calumnies of the Papists against
this doctrine.

Chap. XVII. The harmony between the promises of the law and those of the
gospel.

Chap. XVIII. Justification from works not to be inferred from the promise of
a reward.

Chap. XIX. On Christian liberty.

Chap. XX. On prayer, the principal exercise of faith, and the medium of our
daily reception of Divine blessings.

Chap. XXI. Eternal election, or God's predestination of some to salvation, and
of others to destruction.

Chap. XXn. Testimonies of Scripture in confirmation of this doctrine.

Chap. XXIII. A refutation of the calumnies generally, but unjustly, urged
against this doctrine.

Chap. XXIV. Election confirmed by the Divine call. The destined destruc
tion of the reprobate procured by themselves.

Chap, XXV. The final resurrection.

16 CONTENTS.

BOOK IV.

Chap. 1. The true Church, and the necessity of our union with her, being the
mother of all the pious.

Chap. II. The true and false Church compared.

Chap. III. The teachers and ministers of the Church, their election and office.

Chap. IV. The state of the ancient Church, and the mode of govermnent prac-
tised before the Papacy.

Chap. V. The ancient form of government entirely subverted by the Papal
tyranny.

Chap. VI. The primacy of the Roman see.

Chap. VII. The rise and progress of the Papal power to its present eminenco
attended with the loss of liberty to the Church, and the ruin of all mode-
ration.

Chap. VIII. The power of the Church respecting articles of faith, and its
licentious perversion under the Papacy, to the corruption of all purity of
doctrine.

Chap. IX. Councils ; their authority.

Chap. X. The power of legislation, in which the pope and his adherents have
most cruelly tyrannized over the minds, and tortured the bodies of men.

Chap. XL The jurisdiction of the Church, and its abuse under the Papacy.

Chap. XII. The discipline of the Church ; its principal use in censures and
excommunication.

Chap. XIII, Vows ; the misery of rashly making them.

Chap. XIV. The sacraments.

Chap. XV. Baptism.

Chap. XVI. Pfedobaptism perfectly consistent with the institution of Christ,
and the nature of the sign.

Chap. XVII. The Lord's supper and its advantages.

Chap. XVIII. The Papal mass not only a sacrilegious profanation of the Lord's
supper, but a total annihilation of it

Chap. XIX. The five other ceremonies, falsely called sacraments, proved not
to be sacraments ; their true nature explained.

Chap. XX. On civil government.

AUTHOR'S PREFACE

AN EDITION PUBLISHED IN THE YEAR 1559,

•WITH HIS

LAST CORRECTIONS AND ADDITIONS.

In the first edition of this work, not expecting that success
which the Lord, in his infinite goodness, hath given, I handled
the subject for the most part in a superficial manner, as is
usual in small treatises. But when I understood that it had
obtained from almost all pious persons such a favourable ac-
ceptance as I never could have presumed to wish, much less
to hope ; while I was conscious of receiving far more attention
than I had deserved, I thought it would evince great ingrat-
itude, if I did not endeavour at least, according to my humble
ability, to make some suitable return for the attentions paid to
me — attentions of themselves calculated to stimulate my in-
dustry. Nor did I attempt this only in the second edition ;
but in every succeeding one the work has been improved by
some further enlargements. But though I repented not the
labour then devoted to it, yet I never satisfied myself, till it
was arranged in the order in which it is now published ; and
I trust I have here presented to my readers what their judg-
ments will unite in approving. Of my diligent application to
the accomplishment of this service for the Church of God, I
can produce abundant proof. For, last winter, when I thought
that a quartan ague would speedily terminate in my death, the
more my disorder increased, the less I spared myself, till I had
finished this book, to leave it behind me, as some grateful re-

VOL. I. 3

18 author's preface.

turn to such kind solicitations of the religious public. Indeed,
I would rather it had been done sooner ; but it is soon enough,
if well enough. I shall think it has appeared at the proper
time, when I shall find it to have been more beneficial than
before to the Church of God. This is my only wish.

I should indeed be ill requited for my labour, if I did not con-
tent myself with the approbation of God alone, despising
equally the foolish and perverse judgments of ignorant men,
and the calumnies and detractions of the wicked. For though
God hath wholly devoted my mind to study the enlargement
of his kingdom, and the promotion of general usefulness ; and
I have the testimony of my own conscience, of angels, and of
God himself, that, since I undertook the office of a teacher in
the Church, I have had no other object in view than to profit
the Church by maintaining the pure doctrine of godliness ; yet
I suppose there is no man more slandered or calumniated than
myself. When this Preface was actually in the press, I had
certain information, that at Augsburg, where the States of the
Empire were assembled, a report had been circulated of my
defection to popery, and received with unbecoming eager-
ness in the courts of the princes. This is the gratitude of
those who cannot be unacquainted with the numerous proofs
of my constancy, which not only refute such a foul calumny,
but, with all equitable and humane judges, ought to preserve
me from it. But the devil, with all his host, is deceived, if he
think to overwhelm me with vile falsehoods, or to render me
more timid, indolent, or dilatory, by such mdignities. For I
trust that God, in his infinite goodness, will enable me to per-
severe with patient constancy in the career of his holy calling ;
of which I afl'ord my pious readers a fresh proof in this edition.

Now, my design in this work has been to prepare and qualify
students of theology for the reading of the divine word, that
they may have an easy introduction to it, and be enabled to
proceed in it without any obstruction. For I think I have
given such a comprehensive summary, and orderly arrange-
ment of all the branches of religion, that, with proper attention,

author's preface. i9

no person will find any difficulty in determining what ought
to be the principal objects of his research in the Scripture, and
to what end he ought to refer any thing it contains. This
way, therefore, being prepared, if I should hereafter publish
any expositions of the Scripture, I shall have no need to in-
troduce long discussions respecting doctrines, or digressions on
common topics, and therefore shall always compress them
within a narrow compass. This will relieve the pious reader
from great trouble and tediousness, provided he come previous-
ly furnished with the necessary information, by a knowledge
of the present work. But as the reason of this design is very
evident in my numerous Commentaries, I would rather have
it known from the fact itself, than from my declaration.

Farewell, friendly reader ; and if you receive any benefit
from my labours, let me have the assistance of your prayers
with God our Father.

Gfneva, 1st August, 1559.

DEDICATION.

To His Most Christian Majesty ^ Francis, King of the French^
and his Sovereign, John Calvin wisheth peace and salvation
in Christ.

When I began this work, Sire, nothing was further from my
thoughts than writing a book which would afterwards be pre-
sented to your Majesty. My intention was only to lay down
some elementary principles, by which inquirers on the subject
of religion might be instructed in the nature of true piety.
And this labour I undertook chiefly for my countrymen, the
French, of whom I apprehended multitudes to be hungerin,^
and thirsting after Christ, but saw very few possessing any
real knowledge of him. That this was my design, the book
itself proves by its simple method and unadorned composition.
But when I perceived that the fury of certain wicked men in
your kingdom had grown to such a height, as to leave no room
in the land for sound doctrine, I thought I should be usefully
employed, if in the same work I delivered my instructions to
them, and exhibited my confession to you, that you may know
the nature of that doctrine, which is the object of such un-
bounded rage to those madmen who are now disturbing the
country with fire and sword. For I shall not be afraid to ac-
knowledge, that this treatise contains a summary of that very
doctrine, which, according to their clamours, deserves to be
punished with imprisonment, banishment, proscription, and
flames, and to be exterminated from the face of the earth. I
well know with what atrocious insinuations your ears have
been filled by them, in order to render our cause most odioi^s
in your esteem ; but your clemency should lead you to con-
sider that, if accusation be accounted a sufficient evidence of
guilt, there will be an end of all innocence in words and ac-
tions. If any one, indeed, with a view to bring an odium
upon the doctrine which I am endeavouring to defend, should

DEDICATION. 21

allege that it has long ago been condemned by the general
consent, and suppressed by many judicial decisions, this will
be only equivalent to saying, that it has been sometimes
violently rejected through the influence and power of its ad-
versaries, and sometimes insidiously and fraudulently op-
pressed by falsehoods, artifices, and calumnies. Violence is
displayed, when sanguinary sentences are passed against it
without the cause being heard ; and fraud, when it is un-
justly accused of sedition and mischief. Lest any one should
suppose that these our complaints are unfounded, you yourself.
Sire, can bear witness of the false calumnies with which you
hear it daily traduced ; that its only tendency is to wrest the
sceptres of kings out of their hands, to overturn all the tribu-
nals and judicial proceedings, to subvert all order and govern-
ments, to disturb the peace and tranquillity of the people, to
abrogate all laws, to scatter all properties and possessions, and,
in a word, to involve every thing in total confusion. And yet
you hear the smallest portion of what is alleged against it ;
for such horrible things are circulated amongst the vulgar, that,
if they were true, the whole world would justly pronounce it
and its abettors worthy of a thousand fires and gibbets. Who,
then, will wonder at its becoming the object of public odium,
where credit is given to such most iniquitous accusations?
This is the cause of the general consent and conspiracy to
condemn us and our doctrine. Hurried away with this im-
pulse, those who sit in judgment pronounce for sentences the
prejudices they brought from home with them ; and think
their duty fully discharged if they condemn none to be pun-
ished but such as are convicted by their own confession, or by
sufficient proofs. Convicted of what crime ? Of this con-
demned doctrine, they say. But with what justice is it con-
demned ? Now, the ground of defence was not to abjure the
doctrine itself, but to maintain its truth. On this subject,
however, not a word is allowed to be uttered.

Wherefore I beseech you, Sire, — and surely it is not an un-
reasonable request, — to take upon yourself the entire cognizance
of this cause, which has hitherto been confusedly and care-
lessly agitated, without any order of law, and with outrageous
passion rather than judicial gravity. Think not that I am

22 DEDICATION.

now meditating my own individual defence, in order to effect
a safe return to my native country ; for, though I feel the af-
fection which every man ought to feel for it, yet, under the
existing circumstances, I regret not my removal from it. But
I plead the cause of all the godly, and consequently of Christ
himself, which, having been in these times persecuted and
trampled on in all ways in your kingdom, now lies in a most
deplorable state ; and this indeed rather through the tyranny
of certain Pharisees, than with your knowledge. How this
comes to pass is foreign to my present purpose to say ; but it
certainly lies m a most afflicted state. For the ungodly have
gone to such lengths, that the truth of Christ, if not van-
quished, dissipated, and entirely destroyed, is buried, as it
were, in ignoble obscurity, while the poor, despised church is
either destroyed by cruel massacres, or driven away into ban-
ishment, or menaced and terrified into total silence. And
still they continue their wonted madness and ferocity, pushing
violently against the wall already bent, and finishing the ruin
they have begun. In the mean time, no one comes forward to
plead the cause against such furies. If there be any persons
desirous of appearing most favourable to the truth, they only
venture an opinion, that forgiveness should be extended to the
error and imprudence of ignorant people. For this is the lan-
guage of these moderate men, calling that error and imprudence
which they know to be the certain truth of God, and those ig-
norant people, whose understanding they perceive not to have
been so despicable to Christ, but that he has favoured them
with the mysteries of his heavenly wisdom. Thus all are
ashamed of the Gospel. But it shall be yours. Sire, not to
turn away your ears or thoughts from so just a defence, es-
pecially in a cause of such importance as the maintenance of
God's glory unimpaired in the world, the preservation of the
honour of divine truth, and the continuance of the kingdom of
Christ uninjured among us. This is a cause worthy of your,
attention, worthy of your cognizance, worthy of your throne.
This consideration constitutes true royalty, to acknowledge
yourself in the government of your kingdom to be the minis-
ter of God. For where the glory of God is not made the end
of the government, it is not a legitimate sovereignty, but a

DEDICATION. 23

usurpation. And he is deceived who expects lasting prosperity
in that kingdom which is not ruled by the sceptre of God, that
is, his holy word ; for that heavenly oracle cannot fail, which
declares that "where there is no vision, the people perish." (a)
Nor should you be seduced from this pursuit by a contempt of
our meanness. We are fully conscious to ourselves how very
mean and abject we are, being miserable sinners before God,
and accounted most despicable by men ; being (if you please)
the refuse of the world, deserving of the vilest appellations
that can be found ; so that nothing remains for us to glory in
before God, but his mercy alone, by which, without any merit
of ours, we have been admitted to the hope of eternal salva-
tion, and before men nothing but our weakness, the slightest
confession of which is esteemed by them as the greatest dis-
grace. But our doctrine must stand, exalted above all the
glory, and invincible by all the power of the world ; because
it is not ours, but the doctrine of the living God, and of his
Christ, whom the Father hath constituted King, that he may
have dominion from sea to sea, and from the river even to the
ends of the earth, and that he may rule in such a manner, that
the whole earth, with its strength of iron and with its splendour
of gold and silver, smitten by the rod of his mouth, may be
broken to pieces like a potter's vessel; (6) for thus do the
prophets foretell the magnificence of his kingdom.

Our adversaries reply, that our pleading the word of God is
a false pretence, and that we are nefarious corrupters of it.
But that this is not only a malicious calumny, but egregious
impudence, by reading our confession, you will, in your wis-
dom, be able to judge. Yet something further is necessary to
be said, to excite your attention, or at least to prepare your
mind for this perusal. Paul's direction, that every prophecy
be framed "according to the analogy of faith," (c) has fixed an
invariable standard by which all interpretation of Scripture
ought to be tried. If our principles be examined by this rule
of faith, the victory is ours. For what is more consistent with
faith than to acknowledge ourselves naked of all virtue, that
we may be clothed by God ; empty of all good, that we may

(a) Prov. xxix. 18. (b) Dan. ii. 'M. Isaiah xi. 4. Psalm ii. 9.

(c) Rora. xii. 6.

24 1>EDICATI0N.

be filled by him ; slaves to sin, that we may be liberated by
him ; blind, that we may be enlightened by him ; lame, that
we may be guided ; weak, that we may be supported by him ;
to divest ourselves of all ground of glorying, that he alone may
be eminently glorious, and that we may glory in him ? When
we advance these and similar sentiments, they interrupt us
with complaints that this is the way to overturn, I know not
what blind light of nature, pretended preparations, free will,
and works meritorious of eternal salvation, together with all
their supererogations ; because they cannot bear that the praise
and glory of all goodness, strength, righteousness, and wisdom,
should remain entirely with God. But we read of none being
reproved for having di-awn too freely from the fountain of
living waters ; on the contrary, they are severely upbraided
who have "hewed them out cisterns, broken cisterns, that can
hold no water." {d) Again, what is more consistent with
faith, than to assure ourselves of God being a propitious Fa-
ther, where Christ is acknowledged as a brother and Mediator ?
than securely to expect all prosperity and happiness from Him,
whose unspeakable love towards us went so far, that " he
spared not his own Son, but delivered him up for us? "(e)
than to rest in the certain expectation of salvation and eternal
life, when we reflect upon the Father's gift of Christ, in whom
such treasures are hidden ? Here they oppose us, and com-
plain that this certainty of confidence is chargeable with arro-
gance and presumption. But as we ought to presume nothing
of ourselves, so Vv^e should presume every thing of God ; nor
are we divested of vain glory for any other reason than that
we may learn to glory in the Lord. What shall I say more ?
Review, Sire, all the parts of our cause, and consider us worse
than the most abandoned of mankind, unless you clearly dis-
cover that we thus "both labour and suffer reproach, because
we trust in the living God," (/) because we believe that "this
is life eternal, to know the only true God, and Jesus Christ
whom he hath sent." {g) For this hope some of us are bound
in chains, others are lashed with scourges, others are carried
about as laughing-stocks, others are outlawed, others are cruelly

{(l) Jer ii 13 {c) Rom. viii. 32. (/) 1 Tim. iv. 10.

{g) John xvii. 3.

DEDICATION. 25

tortured, others escape by flight : but we are all reduced to
extreme perplexities, execrated with dreadful curses, cruelly
slandered, and treated with the greatest indignities. Now,
look at our adversaries, (I speak of the order of priests, at
whose will and directions others carry on these hostilities
against us,) and consider a little with me by what principles
they are actuated. The true religion, which is taught in the
Scriptures, and ought to be universally maintained, they readily
permit both themselves and others to be ignorant of, and to
treat with neglect and contempt. They think it unimportant
what any one holds or denies concerning God and Christ, pro-
vided he submits his mind with an implicit faith (as they call
it) to the judgment of the Church. Nor are they much af-
fected, if the glory of God happens to be violated with open
blasphemies, provided no one lift a finger against the primacy
of the Apostolic See, and the authority of their holy Mother
Church. Why, therefore, do they contend with such extreme
bitterness and cruelty for the mass, purgatory, pilgrimages, and
similar trifles, and deny that any piety can be maintained with-
out a most explicit faith, so to speak, in these things ; whereas
they prove none of them from the Word of God ? Why, but
because their belly is their god, their kitchen is their religion ;
deprived of which they consider themselves no longer as
Christians, or even as men. For though some feast themselves
in splendour, and others subsist on slender fare, yet all live on
the same pot, which, without this fuel, would not only cool,
but completely freeze. Every one of them, therefore, who is
most solicitous for his belly, is found to be a most strenuous
champion for their faith. Indeed, they universally exert them-
selves for the preservation of their kingdom, and the repletion
of their bellies ; but not one of them discovers the least indi-
cation of sincere zeal.

Nor do their attacks on our doctrine cease here ; they urge
every topic of accusation and abuse to render it an object of
hatred or suspicion. They call it novel, and of recent origin,
— they cavil at it as doubtful and uncertain, — they inquire
by what miracles it is confirmed, — they ask whether it is
right for it to be received contrary to the consent of so many
holy fathers, and the custom of the highest antiquity, — they

VOL. I. 4

26 DEDICATION.

urge us to confess that it is schismatical in stirring up opposi-
tion against the Church, or that the Church was wholly extinct
for many ages, during which no such thing was known. — •
Lastly, they say all arguments are unnecessary ; for that its
nature may be determined by its fruits, since it has produced
such a multitude of sects, so many factious tumults, and such
great licentiousness of vices. It is indeed very easy for them
to insult a deserted cause with the credulous and ignorant mul-
titude ; but, if we had also the liberty of speaking in our turn,
this acrimony, which they now discover in violently foaming
against us with equal licentiousness and impunity, would pres-
ently cool.

In the first place, their calling it novel is highly injurious to
God, whose holy word deserves not to be accused of novelty.
I have no doubt of its being new to them, to whom Jesus
Christ and the Gospel are equally new. But those who know
the antiquity of this preaching of Paul, " that Jesus Christ died
for our sins, and rose again for our justification," {h) will find
no novelty among us. That it has long been concealed, buried,
and unknown, is the crime of human impiety. Now that the
goodness of God has restored it to us, it ought at least to be
allowed its just claim of antiquity.

From the same source of ignorance springs the notion of its
being doubtful and uncertain. This is the very thing which
the Lord complains of by his prophet ; that " the ox knoweth
his owner, and the ass his master's crib," {i) but that his people
know not him. But however they may laugh at its uncer-
tainty, if they were called to seal their own doctrine with
their blood and lives, it would appear how much they value it.
Very diff'erent is our confidence, which dreads neither the ter-
rors of death, nor even the tribunal of God.

Their requiring miracles of us is altogether unreasonable ;
for we forge no new Gospel, but retain the very same whose
truth was confirmed by all the miracles ever wrought by Christ
and the apostles. But they have this peculiar advantage above
us, that they can confirm their faith by continual miracles even
to this day. But the truth is, they allege miracles which are
calculated to unsettle a mind otherwise well established, they

(A) Rom. iv. 25. 1 Cor. xv. 3, 17. (J) Isaiah i. 3.

DEDICATION. 27

are so frivolous and ridiculous, or vain and false. Nor, if they
were ever so preternatural, ought they to have any weight in
opposition to the truth of God, since the name of God ought
to be sanctified in all places and at all times,- whether by mirac-
ulous events, or by the common order of nature. This fallacy
might perhaps be more specious, if the Scripture did not apprize
us of the legitimate end and use of miracles. For Mark informs
us, that the miracles which followed the preaching of the apos-
tles were wrought in confirmation (k) of it, and Luke tells us,
that(/) ''the Lord gave testimony to the word of his grace,"
when '' signs and wonders " were " done by the hands " of the
apostles. Very similar to which is the assertion of the apostle,
that " salvation was confirmed " by the preaching of the Gos-
pel, '' God also bearing witness with signs, and wonders, and
divers miracles." (m) But those things which we are told
were seals of the Gospel, shall we pervert to undermine the
faith of the Gospel ? Those things which were designed to be
testimonials of the truth, shall we accommodate to the con-
firmation of falsehood ? It is right, therefore, that the doctrine,
which, according to the evangelist, claims the first attention,
be examined and tried in the first place ; and if it be approved,
then it ought to derive confirmation from miracles. But it is
the characteristic of sound doctrine, given by Christ, that it
tends to promote, not the glory of men, but the glory of God. (n)
Christ having laid down this proof of a doctrine, it is wrong to
esteem those as miracles which are directed to any other end
than the glorification of the name of God alone. And we
should remember that Satan has his wonders, which, though
they are juggling tricks rather than real miracles, are such as
to delude the ignorant and inexperienced. Magicians and en-
chanters have always been famous for miracles ; idolatry has
been supported by astonishing miracles ; and yet we admit them
not as proofs of the superstition of magicians or idolaters. With
this engine also the simplicity of the vulgar was anciently as-
sailed by the Donatists, who abounded in miracles. We there-
fore give the same answer now to our adversaries as Augus-
tine (o) gave to the Donatists, that our Lord hath cautioned us
against these miracle-mongers by his prediction, that there

{k) Mark xvi. 20. (0 Acts xiv. 3. (m) Heb. ii. 3, 4.

(n) John vii. 18. viii. 50. (o) In Joan, tract, 13.

28 DEDICATION.

should arise false prophets, who, by various signs and lying
wonders, "should deceive (if possible) the very elect." (jo)
And Paul has told us, that the kingdom of Antichrist would
be "with all power, and signs, and lying wonders." (q) But
these miracles (they say) are wrought, not by idols, or sor-
cerers, or false prophets, but by saints ; as if we were ignorant,
that it is a stratagem of Satan to " transform " himself " into an
angel of light." (r) At the tomb of Jeremiah, (s) who was
buried in Egypt, the Egyptians formerly offered sacrifices and
other divine honours. Was not this abusing God's holy prophet
to the purposes of idolatry ? Yet they supposed this venera-
tion of his sepulchre to be rewarded with a cure for the bite of
serpents. What shall we say, but that it has been, and ever
■will be, the most righteous vengeance of God to " send those
who receive not the love of the truth strong delusions, that
they should believe a lie " ? (0 We are by no means without
miracles, and such as are certain, and not liable to cavils. But
those under which they shelter themselves are mere illusions
of Satan, seducing the people from the true worship of God to
vanity.

Another calumny is their charging us with opposition to the
fathers, — I mean the writers of the earlier and purer ages, — as
if those writers were abettors of their impiety ; whereas, if the
contest were to be terminated by this authority, the victory in
most parts of the controversy — to speak in the most modest
terms — would be on our side. But though the writings of those
fathers contain many wise and excellent things, yet in some
respects they have suffered the common fate of mankind ; these
very dutiful children reverence only their errors and mistakes,
but their excellences they either overlook, or conceal, or cor-
, rupt ; so that it may be truly said to be their only study to
collect dross from the midst of gold. Then they overwhelm
us with senseless clamours, as despisers and enemies of the
fathers. But we do not hold them in such contempt, but that,
if it were consistent with my present design, I could easily
support by their suffrages most of the sentiments that we now
maintain. But while we make use of their writings, we always
remember that "all things are ours," to serve us, not to have

(p) MaU. xxiv. 24. (q) 2 Thess. ii. 9. (r) 2 Cor. xi. 14.

{s) Hierom. in prsef. Jerem. (t) 2 Thess. ii. 10, 11.

DEDICATION. 29

dominion over us, and that '^ we are Christ's " (v) alone, and
owe him miiversal obedience. He who neglects this distinction
will have nothing decided in religion ; since those holy men
were ignorant of many things, frequently at variance with
each other, and sometimes even inconsistent with themselves.
There is great reason, they say, for the admonition of Solomon,
" not to transgress or remove the ancient landmarks, which our
fathers have set." (lo) But the same rule is not applicable to
the bounding of fields, and to the obedience of faith, which
ought to be ready to " forget her own people and her father's
house." (x) But if they are so fond of allegorizing, why do
they not explain the apostles, rather than any others, to be
those fathers, whose appointed landmarks it is so unlawful to
remove ? For this is the interpretation of Jerome, whose works
they have received into their canons. But if they insist on
preserving the landmarks of those whom they understand to be
intended, why do they at pleasure so freely transgress them
themselves ? There were two fathers, (y) of whom one said,
that our God neither eats nor drinks, and therefore needs nei-
ther cups nor dishes ; the other, that sacred things require no
gold, and that gold is no recommendation of that which is not
purchased with gold. This landmark therefore is transgressed
by those who in sacred things are so much delighted with gold,
silver, ivory, marble, jewels, and silks, and suppose that God
is not rightly worshipped, unless all things abound in exqui-
site splendour, or rather extravagant profusion. There was a
father (z) who said he freely partook of flesh on a day when
others abstained from it, because he was a Christian. They
transgress the landmarks therefore when they curse the soul
that tastes flesh in Lent. There were two fathers, (a) of whom
one said, that a monk who labours not with his hands is on a
level with a cheat or a robber ; and the other, that it is unlaw-
ful for monks to live on what is not their own, notwithstanding
their assiduity in contemplations, studies, and prayers ; and
they have transgressed this landmark by placing the idle and
distended carcasses of monks in cells and brothels, to be pam-

(») 1 Cor. iii. 21, 23. (w) Prov. xxii. 28. (x) Psalm xlv. 10.

(y) Acat. in lib. 11. cap. 16. Trip. Hist. Amb. lib. 2. de Off. c. 28.

(r) Spiridion. Trip. Hist. lib. 1. c. 10.

(a) Trip. Hist, lib 8. c. 1. August, de Opere Mon. c. 17.

30 DEDICATION.

pered on the substance of others. There was a father (6) who
said, that to see a painted image of Christ, or of any saint, in
the temples of Christians, is a dreadful abomination. Nor was
this merely the sentence of an individual ; it was also decreed
by an ecclesiastical council, that the object of worship should
not be painted on the walls. They are far from confining
•themselves within these landmarks, for every corner is filled
with images. Another father (c) has advised that, after having
discharged the office of humanity towards the dead by the rites
of sepulture, we should leave them to their repose. They break
through these landmarks by inculcating a constant solicitude
for the dead. There was one of the fathers [d) who asserted
that the substance of bread and wine in the eucharist ceases
not, but remains, just as the substance of the human nature re-
mains in the Lord Christ united with the divine. They trans-
gress this landmark therefore by pretending that, on the words
of the Lord being recited, the substance of bread and wine
ceases, and is transubstantiated into his body and blood.
There were fathers (e) who, while they exhibited to the uni-
versal Church only one eucharist, and forbade all scandalous
and immoral persons to approach it, at the same time severely
censured all who, when present, did not partake of it. How far
have they removed these landmarks, when they fill not only
the churches, but even private houses, with their masses, admit
all who choose to be spectators of them, and every one the more
readily in proportion to the magnitude of his contribution, how-
ever chargeable with impurity and wickedness ! They invite
none to faith in Christ and a faithful participation of the sacra-
ments ; but rather for purposes of gain bring forward their own
work instead of the grace and merit of Christ. There were
two fathers, (/) of whom one contended that the use of Christ's
sacred supper should be wholly forbidden to those who, content
with partaking of one kind, abstained from the other ; the other
strenuously maintained that Christian people ought not to be
refused the blood of their Lord, for the confession of whom
they are required to shed their own. These landmarks also

(li) Epiph. Epist. ab. Hier. vers. Con. Ellber. c. 3G. (c) Amb. de Abra. lib. 1. c.7.

(f/) Gelas. Pap. in Cone. Rom.

(f) Chrys. in 1 Cap. Ephes. Calix. Papa de Cons. dist. 2.

(/) Gelas. can. Comperimus de Cons. dist. 2. Cypr. Epist. 2. lib. 1, de Laps.

DEDICATION. 31

they have removed, in appointing, by an inviolable law, that
very thing which the former punished with excommunication,
and the latter gave a powerful reason for disapproving. There
was a father {g) who asserted the temerity of deciding on either
side of an obscure subject, without clear and evident testimonies
of Scripture. This landmark they forgot when they made so
many constitutions, canons, and judicial determinations, with-
out any authority from the word of God. There was a fa-
ther (/i) who upbraided Mpntanus with having, among other
heresies, been the first imposer of laws for the observance of
fasts. They have gone far beyond this landmark also, in es-
tablishing fasts by the strictest laws. There was a father (i)
who denied that marriage ought to be forbidden to the minis-
ters of the Church, and pronounced cohabitation with a wife to
be real chastity ; and there were fathers who assented to his
judgment. They have transgressed these landmarks by en-
joining on their priests the strictest celibacy. There was a fa-
ther who thought that attention should be paid to Christ only,
of whom it is said, " Hear ye him," and that no regard should
be had to what others before us have either said or done, only
to what has been commanded by Christ, who is preeminent
over all. This landmark they neither prescribe to themselves,
nor permit to be observed by others, when they set up over
themselves and others any masters rather than Christ. There
was a father (k) who contended that the Church ought not to
take the precedence of Christ, because his judgment is always
according to truth ; but ecclesiastical judges, like other men,
may generally be deceived. Breaking down this landmark
also, they scruple not to assert, that all the authority of the
Scripture depends on the decision of the Church. All the fa-
thers, with one heart and voice, have declared it execrable
and detestable for the holy word of God to be contaminated
with the subtleties of sophists, and perplexed by the wrangles
of logicians. Do they confine themselves within these land-
marks, when the whole business of their lives is to involve the
simplicity of the Scripture in endless controversies, and worse

(g) August, lib. 2. de Pec. Mer. cap. ult.

(h) Apollon. de quo Eccl. Hist. lib. 5. cap. 11, 12.

(i) Paphnut. Trip. Hist. lib. 2. c. 14. Cypr. Epist. 2. lib. 2.

(k) Aug. cap. 2. contr. Cresc. Grammatic.

32 DEDICATION.

than sophistical wrangles ? so that if the fathers were now
restored to life, and heard this art of wrangling, which they
call speculative divinity, they would not suspect the dispute to
have the least reference to God. But if I would enumerate all
the instances in which the authority of the fathers is insolently
rejected by those who would be thought their dutiful children,
my address would exceed all reasonable bounds. Months and
years would be insufficient for me. And yet such is their con-
summate and incorrigible impudence, they dare to censure us
for presuming to transgress the ancient landmarks.

Nor can they gain any advantage against us by their argu-
ment from custom ; for, if we were compelled to submit to cus-
tom, Ave should have to complain of the greatest injustice.
Indeed, if the judgments of men were correct, custom should
be sought among the good. But the fact is often very different.
What appears to be practised by many soon obtains the force
of a custom. And human affairs have scarcely ever been in so
good a state as for the majority to be pleased with things of
real excellence. From the private vices of multitudes, there-
fore, has arisen public error, or rather a common agreement of
vices, which these good men would now have to be received
as law. It is evident to all who can see, that the world is in-
undated with more than an ocean of evils, that it is overrun
with numerous destructive pests, that every thing is fast ver-
ging to ruin, so that we must altogether despair of human
affairs, or vigorously and even violently oppose such immense
evils. And the remedy is rejected for no other reason, but
because we have been accustomed to the evils so long. Bat
let public error be tolerated in human society ; in the king-
dom of God nothing but his eternal truth should be heard and
regarded, Avhich no succession of years, no custom, no con-
federacy, can circumscribe. Thus Isaiah once taught the
chosen people of God : " Say ye not, A confederacy, to all to
whom this people shall say, A confederacy ; " that is, that
they should not unite in the wicked consent of the people ;
"nor fear their fear, nor be afraid," but rather "sanctify the
Lord of hosts," that he might " be their fear and their dread." (l)
Now, therefore, let them, if they please, object against us past
ages and present examples ; if we " sanctify the Lord of hosts,"

(0 Isaiah viii. 12, 13.

DEDICATION. 33

we shall not be much afraid. For, whether many ages agree
in similar impiety, he is mighty to take vengeance on the third
and fourth generation ; or whether the whole world combine in
the same iniquity, he has given an example of the fatal end of
those who sin with a multitude, by destroying all men with a
deluge, and preserving Noah and his small family, in order that
his individual faith might condemn the whole world. Lastly,
a corrupt custom is nothing but an epidemical pestilence, which
is equally fatal to its objects, though they fall with a multitude.
Besides, they ought to consider a remark, somewhere made by
Cyprian, [m) that persons who sin through ign6rance, though
they cannot be wholly exculpated, may yet be considered in
some degree excusable ; but those who obstinately reject the
truth offered by the Divine goodness, are without any excuse
at all.

Nor are we so embarrassed by their dilemma as to be obliged
to confess, either that the Church was for some time extinct,
or that we have now a controversy with the Church. The
Church of Christ has lived, and will continue to live, as long
as Christ shall reign at the right hand of the Father, by whose
hand she is sustained, by whose pro-tection she is defended, by
whose power she is preserved in safety. For he will undoubt-
edly perform what he once promised, to be with his people
"even to the end of the world." (?i) We have no quarrel
against the Church, for with one consent we unite with all the
company of the faithful in worshipping and adoring the one
God and Christ the Lord, as he has been adored by all the pious
in all ages. But our opponents deviate widely from the truth
when they acknowledge no Church but what is visible to the
corporeal eye, and endeavour to circumscribe it by those limits
within which it is far from being included. Our controversy
turns on the two following points : — first, they contend that the
form of the Church is always apparent and visible ; secondly,
they place that form in the see of the Roman Church and her
order of prelates. We assert, on the contrary, first, that the
Church may exist without any visible form ; secondly, that its
form is not contained in that external splendom: which they fool-

{m) Epist. 3. lib. 2. et in Epist. ad Julian, de Haeret. baptiz,
(ft) Matt xxviii. 20.
VOL. I. 5

34 DEDICATION.

ishly admire, but is distinguished by a very different criterion,
viz. the pure preaching of God's word, and the legitimate ad-
ministration of the sacraments. They are not satisfied unless the
Church can always be pointed out with the finger. But how
often among the Jewish people was it so disorganized, as to
have no visible form left ? What splendid form do we suppose
could be seen, when Elias deplored his being left alone ?(o)
How long, after the coming of Christ, did it remain without
any external form ? How often, since that time, have wars,
seditions, and heresies, oppressed and totally obscured it ? If
they had lived at that period, would they have believed that
any Church existed? Yet Elias was informed that there
were "left seven thousand" who had "not bowed the knee
to Baal." Nor should we entertain any doubt of Christ's
having always reigned on earth ever since his ascension to
heaven. But if the pious at such periods had sought for any
form evident to their senses, must not their hearts have been
quite discouraged ? Indeed it was already considered by Hilary
in his day as a grievous error, that people were absorbed in
foolish admiration of the episcopal dignity, and did not per-
ceive the dreadful mischiefs concealed under that disguise.
For this is his language : (p) " One thing I advise you — beware
of Antichrist, for you have an improper attachment to walls ;
your veneration for the Church of God is misplaced on houses
and buildings ; you wrongly introduce under them the name
of peace. Is there any doubt that they will be seats of Anti-
christ ? I think mountains, woods, and lakes, prisons and
whirlpools, less dangerous ; for these were the scenes of retire-
ment or banishment in which the prophets prophesied." But
what excites the veneration of the multitude in the present day
for their horned bishops, but the supposition that those are the
holy prelates of religion whom they see presiding over great
cities ? Away, then, with such stupid admiration. Let us
rather leave it to the Lord, since he alone " knoweth them
that are his," (q) sometimes to remove from human observa-
tion all external knowledge of his Church. I admit this to be
a dreadful judgment of God on the earth ; but if it be deserved
by the impiety of men, why do we attempt to resist the right-
eous vengeance of God ? Thus the Lord punished the ingrati-

(o) 1 Kings xix. 14, 18. (p) Contr. Auxent. (q) 2 Tim. ii. 19.

DEDICATION. S§

tude of men in former ages ; for, in consequence of their resist-
ance to his truth, and extinction of the light he had given
them, he permitted them to be Winded by sense, dehided by
absurd falsehoods, and immerged in profound darkness, so that
there was no appearance of the true Church left ; yet, at the same
time, in the midst of darkness and errors, he preserved his scat-
tered and concealed people from total destruction. Nor is this
to be wondered at ; for he knew how to save in all the con-
fusion of Babylon, and the flame of the fiery furnace. But how
dangerous it is to estimate the form of the Church by I know
not what vain pomp, which they contend for ; I shall rather
briefly suggest than state at large, lest I should protract this
discoiu*se to an excessive length. The Pope, they say, who
holds the Apostolic see, and the bishops anointed and conse-
crated by him, provided they are equipped with mitres and
crosiers, represent the Church, and ought to be considered as
the Church. Therefore they cannot err. How is this? —
Because they are pastors of the Church, and consecrated to the
Lord. And did not the pastoral character belong to Aaron,
and the other rulers of Israel ? Yet Aaron and his sons, after
their designation to the priesthood, fell into error when they
made the golden calf, (r) According to this mode of reason-
ing, why should not the four hundred prophets, who lied to Ahab,
have represented the Church ? (s) But the Church remained
on the side of Micaiah, solitary and despised as he was, and
out of his mouth proceeded the truth. Did not those prophets
exhibit both the name and appearance of the Church, who
with united violence rose up against Jeremiah, and threatened
and boasted, " the law shall not perish from the priest, nor
counsel from the wise, nor the word from the prophet " ? (t)
Jeremiah is sent singly against the whole multitude of prophets,
with a denunciation from the Lord, that the " law shall perish
from the priest, counsel from the wise, and the word from the
prophet." (v) And was there not the like external respecta-
bility in the council convened by the chief priests, scribes, and
Pharisees, to consult about putting Christ to death ? (w) Now,
let them go aud adhere to the external appearance, and thereby
make Christ and all the prophets schismatics, and, on the other

(/•) Exod. xxxii. 4. (s) 1 Kings xxii. 6, 11—23. (t) Jer. xviii. 18.

(») Jer. iv. 9. {w) Matt. xxvi. 3, 4.

ob DEDICATION.

hand, make the ministers of Satan instruments of the Holy
Spirit. But if they speak their real sentiments, let them
answer me sincerely, what nation or place they consider as the
seat of the Church, from the time when, by a decree of the
council of Basil, Eugenius was deposed and degraded from the
pontificate, and Amadous substituted in his place. They can-
not deny that the council, as far as relates to external forms,
was a lawful one, and summoned not only by one pope, but by
two. There Eugenius was pronounced guilty of schism, re-
bellion, and obstinacy, together with all the host of cardinals
and bishops who had joined him in attempting a dissolution
of the council. Yet afterwards, assisted by the favour of
princes, he regained the quiet possession of his former dignity.
That election of Amadeus, though formally made by the au-
thority of a general and holy synod, vanished into smoke ; and
he was appeased with a cardinal's hat, like a barking dog with
a morsel. From the bosom of those heretics and rebels have
proceeded all the popes, cardinals, bishops, abbots, and priests,
ever since. Here they must stop. For to which party will
they give the title of the Church ? Will they deny that this
was a general council, which wanted nothing to complete its
external majesty, being solemnly convened by two papal bulls,
consecrated by a presiding legate of the Roman see, and well
regulated in every point of order, and invariably preserving the
same dignity to the last ? Will they acknowledge Eugenius
to be a schismatic, with all his adherents, by whom they have
all been consecrated ? Either, therefore, let them give a differ-
ent definition of the form of the Church, or, whatever be their
number, we shall account them all schismatics, as having been
knowingly and voluntarily ordained by heretics. But if it had
never been ascertained before, that the Church is not confined
to external pomps, they would themselves afford us abundant
proof of it, who have so long superciliously exhibited them-
selves to the world under the title of the Church, though they
were at the same time the deadly plagues of it. I speak not
of their morals, and those tragical exploits with which all their
lives abound, since they profess themselves to be Pharisees,
who are to be heard and not imitated. I refer to the very doc-
trine itself, on which they found their claim to be considered
as the Church. If you devote a portion of your leisure, Sire^

DEDICATION. 37

to the perusal of our writings, you will clearly discover that
doctrine to be a fatal pestilence of souls, the firebrand, ruin^
and destruction of the Church.

Finally, they betray great want of candour, by invidiously
repeating what great commotions, tumults, and contentions,
have attended the preaching of our doctrine, and what effects
it produces in many persons. For it is unfair to charge it with
those evils which ought to be attributed to the malice of Satan.
It is the native property of the Divine word, never to make its
appearance without disturbing Satan, and rousing his opposi-
tion. This is the most certain and unequivocal criterion by
which it is distinguished from false doctrines, which are easily
broached when they are heard with general attention, and re-
ceived with applauses by the world. Thus, in some ages,
when all things were immerged in profound darkness, the
prince of this world amused and diverted himself with the
generality of mankind, and, like another Sardanapalus, gave
himself up to his ease and pleasures in perfect peace ; for what
would he do but amuse and divert himself, in the quiet and
undisturbed possession of his kingdom ? But when the light
shining from above dissipated a portion of his darkness — when
that Mighty One alarmed and assaulted his kingdom — then he
began to shake off his wonted torpor, and to hurry on his
armour. First, indeed, he stirred up the power of men to sup-
press the truth by violence at its first appearance ; and when
this proved ineffectual, he had recom-se to subtlety. He made
the Catabaptists, and other infamous characters, the instru-
ments of exciting dissensions and doctrinal controversies, with
a view to obscure and finally to extinguish it. And now he
continues to attack it in both ways ; for he endeavours to root up
this genuine seed by means of human force, and at the same
time tries every effort to choke it with his tares, that it may
not grow and produce fruit. But all his attempts will be vain,
if we attend to the admonitions of the Lord, who hath long
ago made us acquainted with his devices, that we might not
be caught by him unawares, and has armed us with sufficient
means of defence against all his assaults. But to charge the
word of God with the odium of seditions, excited against it by
wicked and rebellious men, or of sects raised by impostors, — is
not this extreme malignity ? Yet it is not without example in

38 DEDICATION.

former times. Elias was asked whether it was not he " th^t
troubled Israel." (x) Christ was represented by the Jews as
guilty of sedition, (y) The apostles were accused of stirring
up popular commotions, (z) Wherein does this differ from
the conduct of those who, at the present day, impute to us all
the disturbances, tumults, and contentions, that break out
against us? But the proper answer to such accusations has
been taught us by Elias, that the dissemination of errors and
the raising of tumults is not chargeable on us, but on those
who are resisting the power of God. But as this one reply
is sufficient to repress their temerity, so, on the other hand, we
must meet the weakness of some persons, who are frequently
disturbed with such offences, and become unsettled and waver-
ing in their minds. Now, that they may not stumble and fall
amidst this agitation and perplexity, let them know that the
apostles in their day experienced the same things that now be-
fall us. There were ''unlearned and unstable" men, Petei
says, who " wrested " the inspired writings of Paul " to their
own destruction." (a) There were despisers of God, who,
when they heard that " where sin abounded grace did much
more abound," immediately concluded, Let us "continue in
sin, that grace may abound." When they heard that the
faithful were " not under the law," they immediately croaked,
"We will sin, because we are not under the law, but under
grace." (6) There were some who accused him as an en-
courager of sin. Many false apostles crept in, to destroy the
churches he had raised. "Some preached "the gospel "of
envy and strife, not in sincerity," maliciously " supposing to
add affliction to his bonds." (c) In some places the Gospel
was attended with little benefit. " All were seeking their
own, not the things of Jesus Christ." (d) Others returned
"like dogs to their vomit, and like swine to their wallowing
in the mire." (e) Many perverted the liberty of the spirit into
the licentiousness of the flesh. Many insinuated themselves
as brethren, who afterwards brought the pious into dangers.
Various contentions were excited among the brethren them-
selves. What was to be done by the apostles in such circum-
stances? Should they not have dissembled for a time, or

(x) 1 Kings xviii. 17. (ij) Luke xxiii. 2, 5. (2) Actsxvii. 6. xxiv. .5.

(a) 2 Pet. iii. 16. (b) Rom. v. 20. vi. 1, 14, 15. (c) Phil. i. 15, 16.

(d) Phil. ii. 21. (e) 2 Pet. ii. 22.

DEDICATION. 39

rather have rejected and deserted that Gospel which appeared
to be the nursery of so many disputes, the cause of so many
dangers, the occasion of so many offences ? But in such dif-
ficuhies as these, their minds were relieved by this reflection^
that Christ is the " stone of stumbling and rock of offence," (/)
" set for the fall and rising again of many, and for a sign
which shall be spoken against ; " (^) and armed with this con-
fidence, they proceeded boldly through all the dangers of
tumults and offences. The same consideration should support
us, since Paul declares it to be the perpetual character of the
Gospel, that it is "a savour of death unto death in them that
perish," (h) although it was rather given us to be the "savour
of life unto life," and "the power of God to " the "salvation"
of the faithful ; (i) which we also should certainly experience
it to be, if we did not corrupt this eminent gift of God by our
ingratitude, and pervert to our destruction what ought to be a
principal instrument of our salvation.

But I return to you, Sire. Let not your Majesty be at all
moved by those groundless accusations with which our ad-
versaries endeavour to terrify you ; as that the sole tendency
and design of this new Gospel — for so they call it — is to furnish
a pretext for seditions, and to gain impunity for all crimes.
" For God is not the author of confusion, but of peace ; " (k)
nor is "the Son of God," who came to "destroy the works
of the devil, the minister of sin." (/) And it is unjust to
charge us with such motives and designs, of which we have
never given cause for the least suspicion. Is it probable that
we are meditating the subversion of kingdoms? — we, who
were never heard to utter a factious word, whose lives were
ever known to be peaceable and honest while we lived under
your government, and who, even now in our exile, cease not to
pray for all prosperity to attend yourself and your kingdom !
Is it probable that we are seeking an unlimited license to com-
mit crimes with impunity ? in whose conduct, though many
things may be blamed, yet there is nothing worthy of such
severe reproach ! Nor have we, by Divine Grace, profited so
little in the Gospel, but that our life may be an example to our
detractors of chastity, liberality, mercy, temperance, patience,

(/) 1 Pet. ii. 8. (A) 2 Cor. ii. 15, 16. (h) 1 Cor. xiv. 33.

(g) Luke ii. 34. (i) Rom. i. 16. (/) 1 John iii. 8. Gal. ii. 17.

40 DEDICATION.

modesty, and every other virtue. It is an undeniable fact,
that we sincerely fear and worship God, whose name we de-
sire to be sanctified both by our life and by our death ; and
envy itself is constrained to bear testimony to the innocence
and civil integrity of some of us, who have suffered the pun-
ishment of death for that very thing which ought to be ac-
counted their highest praise. But if the Gospel be made a
pretext for tumults, which has not yet happened in your king-
dom ; if any persons make the liberty of divine grace an ex-
cuse for the licentiousness of their vices, of whom I have
known many, — there are laws and legal penalties, by which
they may be punished according to their deserts ; only let not
the Gospel of God be reproached for the crimes of wicked
men. You have now. Sire, the virulent iniquity of our ca-
lumniators laid before you in a sufficient number of instances,
that you may not receive their accusations with too credulous
an ear. — I fear I have gone too much into the detail, as this
preface already approaches the size of a full apology ; whereas
I intended it not to contain our defence, but only to prepare
your mind to attend to the pleading of our cause ; for, though
you are now averse and alienated from us, and even inflamed
against us, we despair not of regaining your favour, if you will
only once read with calmness and composure this our confes-
sion, which we intend as our defence before your Majesty.
But, on the contrary, if your ears are so preoccupied with the
whispers of the malevolent, as to leave no opportunity for the
accused to speak for themselves, and if those outrageous furies,
with your connivance, continue to persecute with imprison-
ments, scourges, tortures, confiscations, and flames, we shall
indeed, like sheep destined to the slaughter, be reduced to the
greatest extremities. Yet shall we in patience possess our
souls, and wait for the mighty hand of the Lord, which un-
doubtedly will in time appear, and show itself armed for the
deliverance of the poor from their affliction, and for the pun-
ishment of their despisers, who now exult in such perfect se-
curity. May the Lord, the King of kings, establish your
throne with righteousness, and your kingdom with equity.

Basil, 1st Augtist, 1536.

GENERAL SYLLABUS.

The design of the Author in these Christian Institutes is
twofold, relating, First, to the knowledge of God, as the way
to attain a blessed immortality ; and, in connection with and
subservience to this, Secondly, to the knowledge of ourselves.

In the prosecution of this design, he strictly follows the
method of the Apostles' Creed, as being most familiar to all
Christians. For as the Creed consists of four parts, the first
relating to God the Father, the second to the Son, the third
to the Holy Spirit, the fourth to the Church ; so the Author
distributes the whole of this work into Four Books, correspond-
ing respectively to the four parts of the Creed ; as will clearly
appear from the following detail : —

I. The first article of the Creed relates to God the Father,
and to the creation, conservation, and government of all things,
which are included in his omnipotence.

So the first book is on the knowledge of God, considered
as the Creator, Preserver, and Governor of the universe at
large, and of every thing contained in it. It shows both the
nature and tendency of the true knowledge of the Creator —
that this is not learned in the schools, but that every man from
his birth is self-taught it — Yet that the depravity of men is
so great as to corrupt and extinguish this knowledge, partly
by ignorance, partly by wickedness ; so that it neither leads
him to glorify God as he ought, nor conducts him to the at-
tainment of happiness — And though this internal knowledge
is assisted by all the creatures around, which serve as a mirror
to display the Divine perfections, yet that man does not profit
by it — Therefore, that to those, whom it is God's will to bring
to an intimate and saving knowledge of himself, he gives his
written word ; which introduces observations on the sacred
Scripture — That he has therein revealed himself; that not
the Father only, but the Father, Son, and Holy Spirit, uni-

VOL. I. 6

42 GENERAL SYLLABUS.

ted, is the Creator of heaven and earth ; whom neither the
knowledge innate by nature, nor the very beautiful mirror dis-
played to us in the world, can, in consequence of our depravity,
teach us to know so as to glorify him. This gives occasion
for treating of the revelation of God in the Scripture, of the
unity of the Divine Essence, and the trinity of Persons. — To
prevent man from attributing to God the blame of his own
voluntary blindness, the Author shows the state of man at his
creation, and treats of the image of God, free-will, and the
primitive integrity of nature. — Having finished the subject of
creation, he proceeds to the conservation and government of
all things, concluding the first book with a full discussion of
the doctrine of divine providence.

II. But since man is fallen by sin from the state in which
he was created, it is necessary to come to Christ. Therefore
it follows in the Creed, "And in Jesus Christ, his only Son our
Lord," &c.

■ So in the second book of the Institutes our Author treats of
the knowledge of God as the Redeemer in Christ ; and having
shown the fall of man, leads him to Christ the Mediator.
Here he states the doctrine of original sin — that man pos-
sesses no inherent strength to enable him to deliver himself
from sin and the impending curse, but that, on the contrary,
nothing can proceed from him, antecedently to reconciliation
and renovation, but what is deserving of condemnation —
Therefore, that, man being utterly lost in himself, and incapa-
ble of conceiving even a good thought by which he may re-
store himself, or perform actions acceptable to God, he must
seek redemption out of himself, in Christ — That the Law was
given for this purpose, not to confine its observers to itself, but
to conduct them to Christ ; which gives occasion to introduce
an exposition of the Moral Law — That he was known, as the
Author of salvation, to the Jews under the Law, but more
fully under the Gospel, in which he is manifested to the world.

— Hence follows the doctrine of the similarity and difference
of the Old and New Testament, of the Law and Gospel. — It
is next stated, that, in order to the complete accomplishment
of salvation, it was necessary for the eternal Son of God to be-
come man, and that he actually assumed a real human nature :

— it is also shown how these two natures constitute one per-

GENERAL SYLLABUS. 43

son — That the office of Christ, appointed for the acquisition
and application of complete salvation by his merit and efficacy,
is sacerdotal, regal, and prophetical. — Next follows the man-
ner in which Christ executed his office, or actually performed
the part of a Mediator, being an exposition of the Articles re-
specting his death, resurrection, and ascension to heaven. —
Lastly, the Author shows the truth and propriety of affirming
that Christ merited the grace of God and salvation for us.

III. As long as Christ is separate from us, he profits us
nothing. Hence the necessity of our being ingrafted into him,
as branches into a vine. Therefore the doctrine concerning
Christ is followed, in the third part of the Creed, by this clause,
" I believe in the Holy Spirit," as being the bond of union
between us and Christ.

So in the third book our Author treats of the Holy Spirit,
who unites us to Christ — and consequently of faith, by which
we embrace Christ, with his twofold benefit, free righteous-
ness, which he imputes to us, and regeneration, which he
commences within us, by bestowing repentance upon us. —
And to show that we have not the least room to glory in such
faith as is unconnected with the pursuit of repentance, before
proceeding to the full discussion of justification, he treats at
large of repentance and the continual exercise of it, which
Christ, apprehended by faith, produces in us by his Spirit. —
He next fully discusses the first and chief benefit of Christ
when united to us by the Holy Spirit, that is, justification —
and then treats of prayer, which resembles the hand that ac-
tually receives those blessings to be enjoyed, which faith
knows, from the word of promise, to be laid up with God for
our use. — But as all men are not united to Christ, the sole
Author of salvation, by the Holy Spirit, who creates and pre-
serves faith in us, he treats of God's eternal election ; which is
the cause that we, in whom he foresaw no good but what he
intended freely to bestow, have been favoured with the gift of
Christ, and united to God by the eff"ectual call of the Gospel.
— Lastly, he treats of complete regeneration, and the fruition
of happiness ; that is, the final resurrection, towards which our
eyes must be directed, since in this world the felicity of the
pious, in respect of enjoyment, is only begun.

lY. But as the Holy Spirit does not unite all men to Christ,

4A GENERAL SYLLABUS.

or make them partakers of faith, and on those to whom he im*
parts it he does not ordinarily bestow it without means, but
employs for this purpose the preaching of the Gospel and the
use of the sacraments, with the administration of all discipline,
therefore it follows in the Creed, " I believe in the Holy Cath-
olic Church," whom, though involved in eternal death, yet, in
pursuance of the gratuitous election, God has freely reconciled
to himself in Christ, and made partakers of the Holy Spirit,
that, being ingrafted into Christ, they may have communion
with him as their head, whence flows a perpetual remission of
sins, and a full restoration to eternal life.

So in the fourth book our Author treats of the Church — then
of the means used by the Holy Spirit in effectually calling from
spiritual death, and preserving the church — the word and sac-
raments— baptism and the Lord's supper — which are as it
were Christ's regal sceptre, by which he commences his spir-
itual reign in the Church by the energy of his Spirit, and car-
ries it forwards from day to day during the present life, after
the close of which he perfects it without those means.

And as political institutions are the asylums of the Church
in this life, though civil government is distinct from the spir-
itual kingdom of Christ, our Author instructs us respecting it
as a signal blessing of God, which the Church ought to ac-
knowledge with gratitude of heart, till we are called out of
this transitory state to the heavenly inheritance, where God
will be all in all.

This is the plan of the Institutes, which may be comprised
in the following brief summary : —

Man, created originally upright, being afterwards ruined, not
partially, but totally, finds salvation out of himself, wholly in
Christ ; to whom being united by the Holy Spirit, freely be-
stowed, without any regard of future works, he enjoys in him
a twofold benefit, the perfect imputation of righteousness, which
attends him to the grave, and the commencement of sanctifica-
tion, which he daily increases, till at length he completes it at
the day of regeneration or resurrection of the body, so that in
eternal life and the heavenly inheritance his praises are cele-
brated for such stupendous mercy.

INSTITUTES

CHRISTIAN RELIGION.

BOOK I.

ON THE KNOWLEDGE OF GOD THE CREATOR.

ARGUMENT.

The first book treats of the knowledge of God the Creator ; but, this
being chiefly manifested in the creation of man, man also is made
the subject of discussion. Thus the principal topics of the whole
treatise are two — the knowledge of God, and the knowledge of man.
In the first chapter, they are considered together ; in the following
chapters, separately ; yet some things are introduced, which may be
referred to either or both. What respects the Scripture and images
may belong to the knowledge of God ; what respects the formation
of the world, the holy angels, and the devils, to the knowledge of
man; and what respects the manner in which God governs the
world, to both.

On the first of these topics, the knowledge of God, this book shows.

First, What kind of knowledge God himself requires — Chap. II.

Secondly, Where it must be sought — Chap. III. — IX., as follows: I

1. Not in man; because, though the human mind is naturally
endued with it, yet it is extinguished, partly by ignorance,
partly by wickedness — Chap. III. IV.

2. Nor in the structure of the world ; because, though it
shines there with the brightest evidence, testimonies of
that kind, however plain, are, through our stupidity,
wholly useless to us — Chap. "* .

3. But in the Scripture— Chip. VI. — IX. j

46 ARGUMENT.

Thirdly, What kind of a being God is— Chap. X.
Fourthly, The impiety of ascribing to God a visible form, with obser-
vations on the adoration and origin of images — Chap. XI.
Fifthly, The reasonableness that God alone should be supremely wor

shipped — Chap. XII.
Lastly, The unify of the Divine Essence, and the distinction of three

Persons — Chap. XIII.
On the other of these topics, the knowledge of man, it contains,
First, A dissertation on the creation of the world, and on the good

and evil angels, all which relate to man — Chap. XIV.
Secondly, Proceeding to man himself, an examination of his nature

and powers — Chap. XV.
But, in order to a clearer illustration of the knowledge of God and
man, the three remaining chapters treat of the government of all
human actions and of the whole world, in opposition to fortune and
fate, stating the pure doctrine, and showing its use ; and conclude
with proving that, though God uses the agency of the wicked, he is
pure from all pollution, and chargeable with no blame.

CHAPTER I.

THE CONNECTION BETWEEN THE KNOWLEDGE OF GOD AND THE
KNOWLEDGE OF OURSELVES.

True and substantial wisdom principally consists of two
parts, the knowledge of God, and the knowledge of ourselves.
But, while these two branches of knowledge are so intimately
connected, which of them precedes and produces the other, is
not easy to discover. For, in the first place, no man can take
a survey of himself but he must immediately turn to the con-
templation of God, in whom he " lives and moves ; " (o) since it
is evident that the talents which we possess are not from our-
selves, and that our very existence is nothing but a subsistence
in God alone. These bounties, distilling to us by drops from
1 eaven, form, as it were, so many streams conducting us to
the fov\ntain-head. Our poverty conduces to a clearer display
of the infinite fulness of God. Especially, the miserable ruin,
into which we have been plunged by the defection of the first
man, compels us to rai^e our eyes towards heaven, not only as
hungry and famished, to seek thence a supply for our wants,

(a) Acta xvii. 2.

BOOK I.] CHRISTIAN RELIGION. 47

but, aroused with fear, to learn humility. For, since man is
subject to a world of miseries, and has been spoiled of his
divine array, this melancholy exposure discovers an immense
mass of deformity : every one, therefore, must be so impressed
with a consciousness of his own infelicity, as to arrive at some
knowledge of God. Thus a sense of our ignorance, vanity,
poverty, infirmity, depravity, and corruption, leads us to per-
ceive and acknowledge that in the Lord alone are to be found
true wisdom, solid strength, perfect goodness, and unspotted
righteousness ; and so, by our imperfections, we are excited to
a consideration of the perfections of God. Nor can we really
aspire toward him, till we have begun to be displeased with
ourselves. For who would not gladly rest satisfied with him-
self? where is the man not actually absorbed in self-compla-
cency, while he remains unacquainted with his true situation,
or content with his own endowments, and ignorant or forgetful
of his own misery ? The knowledge of ourselves, therefore,
is not only an incitement to seek after God, but likewise a con-
siderable assistance towards finding him.

II. On the other hand, it is plain that no man can arrive at
the true knowledge of himself, without having first contem-
plated the divine character, and then descended to the consid-
eration of his own. For, such is the native pride of us all, we
invariably esteem ourselves righteous, innocent, wise, and holy,
till we are convinced, by clear proofs, of our unrighteousness,
turpitude, folly, and impurity. But we are never thus con-
vinced, while we confine our attention to ourselves, and regard
not the Lord, who is the only standard by which this judgment
ought to be formed. Because, from our natural proneness to
hypocrisy, any vain appearance of righteousness abundantly
contents us instead of the reality ; and, every thing within
and around us being exceedingly defiled, we are delighted
with what is least so, as extremely pure, while we confine our
reflections within the limits of human corruption. So the
eye, accustomed to see nothing but black, judges that to be
very white, which is but whitish, or perhaps brown. Indeed,
the senses of our bodies may assist us in discovering how
grossly we err in estimating the powers of the soul. For if at
noon-day we look either on the ground, or at any surrounding
objects, we conclude our vision to be very strong and piercing ;
but when we raise our eyes and steadily look at the sun, they
are at once dazzled and confounded with such a blaze of
brightness, and we are constrained to confess, that our sight,
so piercing in viewing terrestrial things, when directed to the
sun, is dimness itself Thus also it happens in the considera-
tion of our spiritual endowments. For as long as our views
are bounded by the earth, perfectly content with our own

48 INSTITUTES OF THE [bOOK t.

righteousness, wisdom, and strength, we fondly flatter our-
selves, and fancy we are little less than demigods. But, if we
once elevate our thoughts to God, and consider his nature, and
the consummate perfection of his righteousness, wisdom, and
strength, to which we ought to be conformed, — what before
charmed us in ourselves under the false pretext of righteous-
ness, will soon be loathed as the greatest iniquity ; what
strangely deceived us under the title of wisdom, will be de-
spised as extreme folly ; and what wore the appearance of
strength, will be proved to be most wretched impotence. So
very remote from the divine purity is what seems in us the
highest perfection.

III. Hence that horror and amazement with which the
Scripture always represents the saints to have been impressed
and disturbed, on every discovery of the presence of God. For
when we see those, who before his appearance stood secure and
firm, so astonished and affrighted at the manifestation of his
glory, as to faint and almost expire through fear, — we must
infer that man is never sufficiently affected with a knowledge
of his own meanness, till he has compared himself with the
Divine Majesty. Of this consternation we have frequent ex-
amples in the Judges and Prophets ; so that it was a common
expression among the Lord's people — " We shall die, because
we have seen God." (6) Therefore the history of Job, to
humble men with a consciousness of their pollution, impotence,
and folly, derives its principal argument from a description of
the Divine purity, power, and wisdom. And not without rea-
son. For we see how Abraham, the nearer he approached to
behold the glory of the Lord, the more fully acknowledged
himself to be but " dust and ashes ; " (c) and how Elias (d)
could not bear his approach without covering his face, his ap-
pearance is so formidable. And what can man do, all vile and
corrupt, when fear constrains even the cherubim themselves to
veil their faces? This is what the prophet Isaiah speaks of —
" the moon shall be confounded, and the sun ashamed, when
the Lord of hosts shall reign : "(e) that is, when he shall make
a fuller and nearer exhibition of his splendour, it shall eclipse
the splendour of the brightest object besides. But, though the
knowledge of God and the knowledge of ourselves be intimate-
ly connected, the proper order of instruction requires us first to
treat of the former, and then to proceed to the discussion of the
latter.

(b) Judg. xiii. 2'2. (d) 1 Kings xix. 13.

(c) Gen. xviii. y?. (e) Isaiah vi. 2; xxiv. 23,

CHAP, II.] CHRISTIAN RELIGION. 49

CHAPTER II.

THE NATURE AND TENDENCY OF THE KNOWLEDGE OF GOD.

By the knowledge of God, I intend not merely a notion that
there is such a Being, but also an acquaintance with whatever
we ought to know concerning Him, conducing to his glory
and our benefit. For we cannot with propriety say, there is
any knowledge of God where tliere is no religion or piety. I
have no reference here to that species of knowledge by which
men, lost and condemned in themselves, apprehend God the
Redeemer in Christ the Mediator ; but only to that first and
simple knowledge, to which the genuine order of nature would
lead us, if Adam had retained his innocence. For though, in
the present ruined state of human nature, no man will ever
perceive God to be a Father, or the Author of salvation, or in
any respect propitious, but as pacified by the mediation of
Christ ; yet it is one thing to understand, that God our Maker
supports us by his power, governs us by his providence, nour-
ishes us by his goodness, and follows us with blessings of every
kind, and another to embrace the grace of reconciliation pro-
posed to us in Christ. Therefore, since God is first manifested,
both in the structure of the world and in the general tenor of
Scripture, simply as the Creator, and afterwards reveals him-
self in the person of Christ as a Redeemer, hence arises a two-
fold knowledge of him ; of which the former is first to be
considered, and the other will follow in its proper place. For
though our mind cannot conceive of God, without ascribmg
some worship to him, it will not be sufficient merely to appre-
hend that he is the only proper object of universal worship and
adoration, unless we are also persuaded that he is the fountain
of all good, and seek for none but in him. This I maintain,
not only because he sustains the universe, as he once made it,
by his infinite power, governs it by his wisdom, preserves it
by his goodness, and especially reigns over the human race in
righteousness and judgment, exercising a merciful forbearance,
and defending them by his protection ; but because there can-
not be found the least particle of wisdom, light, righteousness,
power, rectitude, or sincere truth which does not proceed from
him, and claim him for its author : we should therefore learn
to expect and supplicate all these things from him, and thank-
fully to acknowledge what he gives us. For this sense of the
divine perfections is calculated to teach us piety, which pro-
duces religion. By piety, I mean a reverence and love of God,

VOL. I. T

.50 INSTITUTES OF THE [bOOK 1

arising from a knowledge of his benefits. For, till men are
sensible that they owe every thing to God, that they are sup-
ported by his paternal care, that he is the Author of all the
blessings they enjoy, and that nothing should be sought inde-
pendently of him, they will never voluntarily submit to his
authority ; they will never truly and cordially devote them-
selves to his service, unless they rely upon him alone for true
felicity.

II. Cold and frivolous, then, are the speculations of those
who employ themselves in disquisitions on the essence of God,
Avhen it would be more interesting to us to become acquainted
with his character, and to know what is agreeable to his na-
ture. For what end is answered by professing, with Epicu-
rus, that there is a God, who, discarding all concern about the
world, indulges himself in perpetual inactivity ? What benefit
arises from the' knowledge of a God with whom we have no
concern? Our knowledge of God should rather tend, first, to
teach us fear and reverence ; and, secondly, to instruct us to
implore all good at his hand, and to render him the praise of
all that we receive. For how can you entertain a thought of
God without immediately reflecting, that, being a creature of
his formation, you must, by right of creation, be subject to his
authority ? that you are indebted to him for your life, and that
all your actions should be done with reference to him ? If
this be true, it certainly follows that your life is miserably cor-
rupt, unless it be regulated by a desire of obeying him, since
his will ought to be the rule of our conduct. Nor can you
have a clear view of him without discovering him to be the
fountain and origin of all good. This would produce a desire
of union to him, and confidence in him, if the human mind
were not seduced by its own depravity from the right path of
investigation. For, even at the first, the pious mind dreams
not of any imaginary deity, but contemplates only the one true
God ; and, concerning him, indulges not the fictions of fancy,
but, content with believing him to be such as he reveals him-
self, uses the most diligent and unremitting caution, lest it
should fall into error by a rash and presumptuous transgression
of his will. He who thus knows him, sensible that all thhigs
are subject to his control, confides in him as his Guardian and
Protector, and unreservedly commits himself to his care. As-
sured that he is the author of all blessings, in distress or want
he immediately flies to his protection, and expects his aid.
Persuaded of his goodness and mercy, he relies on him with
unlimited confidence, nor doubts of finding in his clemency a
remedy provided for all his evils. Knowing him to be his
Lord and Father, he concludes that he ought to mark his gov-
ernment in all things, revere his majesty, endeavour to promote

CHAP. III.] CHRISTIAN RELIGION. 51

his glory, and obey his commands. Perceiving him to be a
just Judge, armed with severity for the punishment of crimes,
he keeps his tribunal always in view, and is restrained by fear
from provoking his wrath. Yet he is not so terrified at the ap-
prehension of his justice, as to wish to evade it, even if escape
were possible ; but loves him as much in punishing the wicked
as in blessing the pious, because he believes it as necessary to
his glory to punish the impious and abandoned, as to reward the
righteous with eternal life. Besides, he restrains himself from
sin, not merely from a dread of vengeance, but because he
loves and reveres God as his Father, honours and worships him
as his Lord, and, even though there were no hell, would shud-
der at the thought of offending him. See, then, the nature of
pure and genuine religion. It consists in faith, united with a
serious fear of God, comprehending a voluntary reverence, and
producing legitimate worship agreeable to the injunctions of
the law. And this requires to be the more carefully remarked,
because men in general render to God a formal worship, but
very few truly reverence him ; while great ostentation in cer-
emonies is universally displayed, but sincerity of heart is
rarely to be found.

CHAPTER III.

THE HUMAN MIND NATURALLY ENDUED WITH THE KNOWLEDGE

OF GOD.

We lay it down as a position not to be controverted, that
the human mind, even by natural instinct, possesses some
sense of a Deity. For that no man might shelter himself
under the pretext of ignorance, God hath given to all some
apprehension of his existence, (/) the memory of which he
frequently and insensibly renews ; so that, as men universally
know that there is a God, and that he is their Maker, they
must be condemned by their own testimony, for not having
worshipped him and consecrated their lives to his service. If
we seek for ignorance of a Deity, it is nowhere more likely to
be found, than among tribes the most stupid and furthest from
civilization. But, as the celebrated Cicero observes, there is
no nation so barbarous, no race so savage, as not to be firmly
persuaded of the being of a God. (g) Even those who in
other respects appear to differ but little from brutes, always

(/) Rom. i. 20. (g) Cicer. de Natur. Deor. lib. i. Lactant. Inst. lib. iii. cap. 10

52 INSTITUTES OF THE [bOOK I.

retain some sense of religion ; so fully are the minds of men
possessed with this common principle, which is closely inter-
woven with their original composition. Now, since there has
never been a country or family, from the beginning of the
world, totally destitute of religion, it is a tacit confession,
that some sense of the Divinity is inscribed on every heart.
Of this opinion, idolatry itself furnishes ample proof. For
we know how reluctantly man would degrade himself to
exalt other creatures above him. His preference of wor-
shipping a piece of wood or stone, to being thought to have
no god, evinces the impression of a Deity on the human mind
to be very strong, the obliteration of which is more difficult
than a total change of the natural disposition ; and this is cer-
tainly changed, whenever man leaves his natural pride, and
voluntarily descends to such meannesses under the notion of
worshipping God.

II. It is most absurd, then, to pretend, as is asserted by
some, that religion was the contrivance of a few subtle and
designing men, a political machine to confine the simple mul-
titude to their duty, while those who inculcated the worship
of God on others, were themselves far from believing that any
god existed. I confess, indeed, that artful men have intro-
duced many inventions into religion, to fill the vulgar with
reverence, and strike them with terror, in order to obtain the
greater command over their minds. But this they never could
have accomplished, if the minds of men had not previously
been possessed of a firm persuasion of the existence of God,
from which the propensity to religion proceeds. And that
they who cunningly imposed on the illiterate, under the pre-
text of religion, were themselves wholly destitute of any
knowledge of God, is quite incredible. For though there
were some in ancient times, and many arise in the present
age, who deny the existence of God, yet, in spite of their re-
luctance, they are continually receiving proofs of what they
desire to disbelieve. We read of no one guilty of more
audacious or unbridled contempt of the Deity than Caligula ;
yet no man ever trembled with greater distress at any instance
of Divine wrath, so that he was constrained to dread the Di-
vinity whom he professed to despise. This you may always
see exemplified in persons of similar character. For the most
audacious contemners of God are most alarmed, even at the
noise of a falling leaf. Whence arises this, but from the ven-
geance of the Divine Majesty, smiting their consciences the
more powerfully in proportion to their efiorts to fly from it ?
They try every refuge to hide themselves from the Lord's
presence, and to efface it from their minds ; but their attempts
to elude it are all in vain. Though it may seem to disappear

CHAP. III.] CHRISTIAN RELIGION. 53

for a moment, it presently returns with increased violence ;
so that, if they have any remission of the anguish of conscience,
it resembles the sleep of persons intoxicated, or subject to fren-
zy, who enjoy no placid rest while sleeping, being continually
harassed with horrible and tremendous dreams. The impious
themselves, therefore, exemplify the observation, that the idea
of a God is never lost in the human mind.

III. It will always be evident to persons of correct judgment,
that the idea of a Deity impressed on the mind of man is in-
delible. That all have by nature an innate persuasion of the
Divine existence, a persuasion inseparable from their very con-
stitution, we have abundant evidence in the contumacy of the
wicked, whose furious struggles to extricate themselves from
the fear of God are unavailing. Though Diagoras, and others
like him, turn to ridicule what all ages have believed of re-
ligion ; [h) though Dionysius scoff at the judgment of Heaven, —
it is but a forced laughter, for the worm of a guilty conscience
torments them within, worse than if they were seared with hot
irons. I agree not with Cicero, that errors in process of time
become obsolete, and that religion is increased and ameliorated
daily. For the world, as will shortly be observed, uses its ut-
most endeavours to banish all knowledge of God, and tries every
method of corrupting his worship. I only maintain, that while
the stupid insensibility which the wicked wish to acquire, to
promote their contempt of God, preys upon their minds, yet
the sense of a Deity, which they ardently desire to extinguish,
is still strong, and frequently discovers itself Whence we in-
fer, that this is a doctrine, not first to be learned in the schools,
but which every man from his birth is self-taught, and which,
though many strain every nerve to banish it from them, yet
nature itself permits none to forget. Now, if the end for which
all men are born and live, be to know God, — and unless the
knowledge of God have reached this point, it is uncertain and
vain, — it is evident, that all who direct not every thought and
action of life to this end, are degenerated from the law of their
creation. Of this the heathen philosophers themselves were
not ignorant. This was Plato's meaning, when he taught that
the chief good of the soul consists in similitude to God, when
the soul, having a clear knowledge of him, is wholly trans-
formed into his likeness, [i] The reasoning also of Gryllus, in
Plutarch, is very accurate, when he affirms, that men entirely
destitute of religion, not only do not excel the brutes, but are
in many respects far more wretched, being obnoxious to evil
mider so many forms, and always dragging on a tumultuous

(/() Cicer. de Nat. Deor. lib. 1 & 3. Valer. Maxim, lib. 1, cap. 1. i

(0 In PiiEBd. & Theeet.

54 INSTITUTES OF THE [bOOK I.

and restless life. The worship of God is therefore the only
thing which renders men superior to brutes, and makes them
aspire to immortality.

CHAPTER IV.

THIS KNOWLEDGE EXTINGUISHED OR CORRUPTED, PARTLY BY
IGNORANCE, PARTLY BY WICKEDNESS.

While experience testifies that the seeds of religion are sown
by God in every heart, we scarcely find one man in a hundred
who cherishes what he has received, and not one in whom
they grow to maturity, much less bear fruit in due season.
Some perhaps grow vain in their own superstitions, while
others revolt from God with intentional wickedness ; but all
degenerate from the true knowledge of him. The fact is, that
no genuine piety remains in the world. But, in saying that
some fall into superstition through error, I would not insinuate
that their ignorance excuses them from guilt ; because their
blindness is always connected with pride, vanity, and contu-
macy. Pride and vanity are discovered, when miserable men,
in seeking after God, rise not, as they ought, above their own
level, but judge of him according to their carnal stupidity, and
leave the proper path of investigation in pursuit of speculations
as vain as they are curious. Their conceptions of him are
formed, not according to the representations he gives of him-
self, but by the inventions of their own presumptuous imagina-
tions. This gulf being opened, whatever course they take,
they must be rushing forwards to destruction. None of their
subsequent attempts for the worship or service of God can be
considered as rendered to him ; because they worship not him,
but a figment of their own brains in his stead. This depravity
Paul expressly remarks : " Professing themselves to be wise,
they became fools." (k) He had before said, " they became
vain in their imaginations." But lest any should exculpate
them, he adds that they were deservedly blinded, because,
not content within the bounds of sobriety, but arrogating to
themselves more than was right, they wilfully darkened, and
even infatuated themselves with pride, vanity, and perverse-
ness. Whence it follows, that their folly is inexcusable, which
originates not only in a vain curiosity, but in false confidence,
and an immoderate desire to exceed the limits of human
knowledge.

{k) Rom. i. 22.

CHAP. IV.] CHRISTIAN RELIGION, 55

II. David's assertion, that " the fool hath said in his heart,
There is no God," (Z) is primarily, as we shall soon see in an-
other place, to be restricted to those who extinguish the light
of nature, and wilfully stupefy themselves. For we see many,
become hardened by bold and habitual transgressions, striving
to banish all remembrance of God, which the instinct of nature
is still suggesting to their minds. To render their madness
more detestable, he introduces them as expressly denying the
existence of God ; not that they deprive him of his being, but
because they rob him of his justice and providence, shutting
him up as an idler in heaven. Now, as nothing would be more
inconsistent with Deity, than to abandon the government of
the world, leave it to fortune, and connive at the crimes of
men, that they might wanton with impanity, — whoever ex-
tinguishes all fear of the heavenly judgment, and indulges
himself in security, denies that there is any God. After the
impious have wilfully shut their own eyes, it is the righteous
vengeance of God upon them, to darken their understandings,
so that, seeing, they may not perceive, (m) David is the best
interpreter of his own meaning, in another place, where he
says, " The wicked have no fear of God before their eyes ; " {n)
and again, that they encourage themselves in their iniquities
with the flattering persuasion that God doth not see them, (o)
Though they are constrained to acknowledge the existence of
God, yet they rob him of his glory, by detracting from his
power. For as God, according to the testimony of Paul,
" cannot deny himself," (p) because he perpetually remains
like himself, — those who feign him to be a vain and lifeless
image, are truly said to deny God. It must also be remarked,
that, though they strive against their own natural understand-
ing, and desire not only to banish him thence, but even to an-
nihilate him in heaven, their insensibility can never prevail,
so as to prevent God from sometimes recalling them to his
tribunal. But as no dread restrains them from violent opposi-
tion to the divine will, it is evident, as long as they are carried
away with such a blind impetuosity, that they are governed
by a brutish forgetfulness of God.

III. Thus is overthrown the vain excuse pleaded by many
for their superstition ; for they satisfy themselves with any at-
tention to religion, however preposterous, not considering that
the Divine Will is the perpetual rule to which true religion
ought to be conformed ; that God ever continues like himself ;
that he is no spectre or phantasm, to be metamorphosed according
to the fancy of every individual. It is easy to see how super-
stition mocks God with hypocritical services, while it attempts

(I) Psalm xiv. 1- (m) Isaiah vi. 9. (7^) Psalm xxxvi. 1.

(o) Psalm X. 11. (p) 2 Tim. ii. 13.

56 INSTITUTES OF THE [bOOK I.

to please him. For, embracing only those things which he
declares he disregards, it either contemptuously practises, or
even openly rejects, what he prescribes and declares to be
pleasing in his sight. Persons who introduce newly-invented
methods of worshipping God, really worship and adore the
creature of their distempered imaginations ; for they would
never have dared to trifle in such a manner with God, if they
had not first feigned a god conformable to their own false and
foolish notions. Wherefore the apostle pronounces a vague
and unsettled notion concerning the Deity to be ignorance of
God. " When ye knew not God, (says he,) ye did service unto
them which by nature were no gods." {q) And in another
place he speaks of the Ephesians as having been " without
God,-' (r) while they were strangers to a right knowledge of
the only true God. Nor, in this respect, is it of much im-
portance, whether you imagine to yourself one god or more ;
for in either case you depart and revolt from the true God, and,
forsaking him, you have nothing left you but an execrable
idol. We must therefore decide, with Lactantius, that there
is no legitimate religion unconnected with truth.

IV. Another sin is, that they never think of God but against
their inclinations, nor approach him till their reluctance is over-
come by constraint ; and then they are influenced, not by a
voluntary fear, proceeding from reverence of the Divine Ma-
jesty, but by a servile and constrained fear, extorted by the
divine judgment, which they dread because it is inevitable, at
the same time that they hate it. Now, to impiety, and to this
species of it alone, is applicable that assertion of Statins, that
fear first made gods in the world, (s) They, whose minds are
alienated from the righteousness of God, earnestly desire the
subversion of that tribunal, which they know to be established
for the punishment of transgressions against it. With this
disposition, they wage war against the Lord, who cannot be
deprived of his judgment ; but when they apprehend his irre-
sistible arm to be impending over their heads, unable to avert
or evade it, they tremble with fear. That they may not seem
altogether to despise him, whose majesty troubles them, they
practise some form of religion ; at the same time not ceasing
to pollute themselves with vices of every kind, and to add one
flagitious act to another, till they have violated every part of
God's holy law, and dissipated all its righteousness. It is
certain, at least, that they are not prevented by that pretended
fear of God from enjoying pleasure and satisfaction in their
sins, practising self-adulation, and preferring the indulgence of
their own carnal intemperance to the salutary restraints of the

(?) Gal. iv. 8. (r) Eph. ii. 12. (s) Statii Thebaid. lib. 3.

CHAP, v.] CHRISTIAN RELIGION. 57

Holy Spirit. But that being a false and vain shadow of re-
ligion, and scarcely worthy even to be called its shadow, — it is
easy to infer the wide difference between such a confused
notion of God, and the piety which is instilled only into the
minds of the faithful, and is the source of religion. Yet
hypocrites, who are flying from God, resort to the artifices of
superstition, for the sake of appearing devoted to him. For
whereas the whole tenor of their life ought to be a perpetual
course of obedience to him, they make no scruple of rebelling
against him in almost all their actions, only endeavouring to
appease him Avith a few paltry sacrifices. Whereas he ought
to be served with sanctity of life and integrity of heart, they
invent frivolous trifles and worthless observances, to con-
ciliate his favour. They abandon themselves to their im-
purities with the greater licentiousness, because they confide
in being able to discharge all their duty to him by ridiculous
expiations. In a word, whereas their confidence ought to be
placed on him, they neglect him, and depend upon themselves
or on other creatures. At length they involve themselves in
such a vast accumulation of errors, that those sparks which
enable them to discover the glory of God are smothered, and
at last extinguished by the criminal darkness of iniquity.
That seed, which it is impossible to eradicate, a sense of the
existence of a Deity, yet remains ; but so corrupted as to pro-
duce only the worst of fruits. Yet this is a further proof of
what I now contend for, that an idea of God is naturally en-
graved on the hearts of men, since necessity extorts a confes-
sion of it, even from reprobates themselves. In the moment
of tranquillity, they facetiously mock the Divine Being, and
with loquacious impertinence derogate from his power. But if
any despair oppress them, it stimulates them to seek him, and
dictates concise prayers, which prove that they are not alto-
gether ignorant of God, but that what ought to have appeared
before had been suppressed by obstinacy.

CHAPTER V.

THE KNOWLEDGE OF GOD CONSPICUOUS IN THE FORMATION AND
CONTINUAL GOVERNMENT OF THE WORLD.

As the perfection of a happy life consists in the knowledge
of God, that no man might be precluded from attaining felicity,
God hath not only sown in the minds of men the seed of re-

VOL. I. 8

58 INSTITUTES OF THE [bOOK 1.

ligion, already mentioned, but hath manifested himself in the
formation of every part of the world, and daily presents him-
self to public view, in such a manner, that they cannot open
their eyes without being constrained to behold him. His es-
sence indeed is incomprehensible, so that his Majesty is not to be
perceived by the human senses ; but on all his works he hath
inscribed his glory in characters so clear, unequivocal, and
striking, that the most illiterate and stupid cannot exculpate
themselves by the plea of ignorance. The Psalmist therefore,
with great propriety, exclaims, " He covereth himself with light
as with a garment ; " (t) as if he had said, that his first appear-
ance in visible apparel was at the creation of the world, when
he displayed those glories which are still conspicuous on every
side. In the same place, the Psalmist compares the expanded
heavens to a royal pavilion; — he says that "he layeth the
beams of his chambers in the waters ; maketh the clouds his
chariot ; walketh upon the wings of the wind ; " and maketh
the winds and the lightnings his swift messengers. And be-
cause the glory of his power and wisdom is more refulgently
displayed above, heaven is generally called his palace. And,
in the first place, whithersoever you turn your eyes, there is
not an atom of the world in which you cannot behold some
brilliant sparks at least of his glory. But you cannot at one
view talte a survey of this most ample and beautiful machine
in all its vast extent, without being completely overwhelmed
with its infinite splendour. Wherefore the author of the Epistle
to the Hebrews elegantly represents the worlds as the man-
ifestations of invisible things ; (v) for the exact symmetry of
the universe is a mirror, in which we may contemplate the
otherwise invisible God. For which reason the Psalmist (20)
attributes to the celestial bodies a language universally known ;
for they afford a testimony of the Deity too evident to escape
the observation even of the most ignorant people in the world.
But the Apostle more distinctly asserts this manifestation to
men of what was useful to be known concerning God ; " for
the invisible things of him from the creation of the world are
clearly seen, being understood by the things that are made,
even his eternal power and godhead." (x)

H. Of his wonderful wisdom, both heaven and earth con-
tain innumerable proofs ; not only those more abstruse things,
which are the subjects of astronomy, medicine, and the whole
science of physics, but those things which force themselves
on the view of the most illiterate of mankind, so that they
cannot open their eyes without being constrained to witness
them. Adepts, indeed, in those liberal arts, or persons just

(0 Psalm civ. 2. (v) Heb. xi. 3. (tc) Psalm xix. 1,3. (x) Rom. i. 20.

CHAP, v.] CHRISTIAN RELIGION. 59

initiated into them, are thereby enabled to proceed much further
in investigating the secrets of Divine Wisdom. Yet ignorance
of those sciences prevents no man from such a survey of the
workmanship of God, as is more than sufficient to excite his
admiration of the Divine Architect. In disquisitions concern-
ing tlie motions of the stars, in fixing their situations, measur-
ing their distances, and distinguishing their pecuhar properties,
there is need of skill, exactness, and industry ; and the provi-
dence of God being more clearly revealed by these discoveries,
the mind ought to rise to a sublimer elevation for the contem-
plation of his glory. But since the meanest and most illiterate
of mankind, who are furnished with no other assistance than
their own eyes, cannot be ignorant of the excellence of the
Divine skill, exhibiting itself in that endless, yet regular variety
of the innumerable celestial host, — it is evident, that the Lord
abundantly manifests his wisdom to every individual on earth.
Thus it belongs to a man of preeminent ingenuity to examine,
with the critical exactness of Galen, the connection, the sym-
metry, the beauty, and the use of the various parts of the hu-
man body. But the composition of the human body is univer-
sally acknowledged to be so ingenious, as to render its Maker
the object of deserved admiration.

III. And therefore some of the philosophers (y) of antiquity
have justly called man a microcosm, or world in miniature ;
because he is an eminent specimen of the power, goodness,
and wisdom of God, and contains in him wonders enough to
occupy the attention of our minds, if we are not indisposed to
such a study. For this reason, Paul, having remarked that the
blind " might feel after God and find him," immediately adds,
that " he is not far from every one of us ; " (z) because every
man has undoubtedly an inward perception of the celestial
goodness, by which he is quickened. But if, to attain some
ideas of God, it be not necessary for us to go beyond ourselves,
what an unpardonable indolence is it in those who will not
descend into themselves that they may find him ! For the
same reason, David, having briefly celebrated the wonderful
name and honour of God, which are universally conspicuous,
immediately exclaims, " What is man, that thou art mindful
of him ? " (a) Again, " Out of the mouths of babes and suck-
lings thou hast ordained strength." Thus declaring not only
that the human race is a clear mirror of the works of God, but
that even infants at the breast have tongues so eloquent for the
publication of his glory, that there is no necessity for other
orators ; whence he hesitates not to produce them as fully

(y) Macrob. lib. 2. de Somn. Scip. c. 12. Boet. de Defin. Arist. lib. 1. de
Hist. Animal. (z) Acts xvii. 27. (a) Psalm viii. 2, 4.

60 INSTITUTES OF THE [bOOK I.

capable of confating the madness of those whose diaboHcal
])ride would wish to extinguish the name of God. Hence also
what Paul quotes from Aratus, that " we are the offspring of
God; "(6) since his adorning us with such great excellence
has proved him to be our Father. So, from the dictates of
common sense and experience, the heathen poets called him
the Father of men. Nor will any man freely devote himself
to the service of God, unless he have been allured to love and
reverence him, by first experiencing his paternal love.

IV. But herein appears the vile ingratitude of men — that,
while they ought to be proclaiming the praises of God for the
wonderful skill displayed in their forrnation, and the inestima-
ble bounties he bestows on them, they are only inflated with
the greater pride. They perceive how wonderfully God works
within them, and experience teaches them what a variety of
blessings they receive from his liberality. They are con-
strained to know, whether willingly or not, that these are
proofs of his divinity : yet they suppress this knowledge in
their hearts. Indeed, they need not go out of themselves, pro-
vided they do not, by arrogating to themselves what is given
from heaven, smother the light which illuminates their minds
to a clearer discovery of God. Even in the present day, there
are many men of monstrous dispositions, who hesitate not to
pervert all the seeds of divinity sown in the nature of man, in
order to bury in oblivion the name of God. How detestable
is this frenzy, that man, discovering in his body and soul a
hundred vestiges of God, should make this very excellence a
pretext for the denial of his being ! They will not say that
they are distinguished from the brutes by chance ; but they
ascribe it to nature, which they consider as the author of all
things, and remove God out of sight. They perceive most
exquisite workmanship in all their members, from the head to
the feet. Here also they substitute nature in the place of God.
But above all, the rapid motions of the soul, its noble faculties,
and excellent talents, discover a Divinity not easily concealed ;
unless the Epicureans, like the Cyclops, from this eminence
should audaciously wage war against God. Do all the trea-
sures of heavenly wisdom concur in the government of a worm
five feet in length ? and shall the universe be destitute of this
privilege ? To state that there is in the soul a certain ma-
chinery corresponding to every part of the body, is so far from
obscuring the divine glory, that it is rather an illustration of it.
Let Epicurus answer; what concourse of atoms in the con-
coction of food and drink distributes part into excrements and
part into blood, and causes the several members to perform

(b) Acts xvii. 28.

CHAP, v.] CHRISTIAN RELIGION. 61

their different ofRces with as much diligence as if so many
souls by common consent governed one body ?

V. But my present concern is not with that sty of swines :
I rather address those who, influenced by preposterous subtil-
ties, would indirectly employ that frigid dogma of Aristotle to
destroy the immortality of the soul, and deprive God of his
rights. For, because the organs of the body are directed by
the faculties of the soul, they pretend the soul to be so united
to the body as to be incapable of subsisting without it ; and by
their eulogies of nature do all they can to suppress the name
of God. But the powers of the soul are far from being limited
to functions subservient to the body. For what concern has
the body in measuring the heavens, counting the number of
the stars, computing their several magnitudes, and acquiring a
knowledge of their respective distances, of the celerity or tar-
diness of their courses, and of the degrees of their various dec-
linations ? I grant, indeed, the usefulness of astronomy, but
only remark that, in these profound researches relating to the
celestial orbs, there is no corporeal cooperation, but that the
soul has its functions distinct from the body. I have proposed
one example, whence inferences may readily be drawn by the
readers. The manifold agility of the soul, which enables it to
talce a survey of heaven and earth ; to join the past and the
present ; to retain the memory of things heard long ago ; to
conceive of whatever it chooses by the help of imagination ;
its ingenuity also in the invention of such admirable arts, — are
certam proofs of the divinity in man. Besides, in sleep, it not
only turns and moves itself round, but conceives many useful
ideas, reasons on various subjects, and even divines future
events. What shall we say, but that the vestiges of immortal-
ity impressed upon man are absolutely indelible ? Now, what
reason can be given, why man, who is of divine original, should
not acknowledge his Creator ? Shall we indeed, by the judg-
ment with which we are endued, discern right from wrong,
and shall there be no judge in heaven ? Shall we, even in our
sleep, have some remains of intelligence, and shall there be no
God to govern the world ? Shall we be esteemed the in vent-
ers of so many useful arts, that God may be defrauded of his
praise ? Whereas experience abundantly teaches, that all we
have is variously distributed to us by some superior Being.
The clamour of some, about a secret inspiration animating the
whole world, is not only weak, but altogether profane. They
are pleased with the celebrated passage of Virgil —

"Know, first, a spirit, with an active flame,
Fills, feeds, and animates this mighty frame ;
Runs through the watery worlds, the fields of air, ^

/ The ponderous earth, tlie depths of heaven ; and there >

Glows in the sun and moon, and burns in every star. )

(52 INSTITUTES OF THE [bOOK I.

Thus, mingling with the mass, the general soul

Lives in tlie parts, and agitates the whole.

From that celestial energy began

The low-browed brute, th' imperial race of man,

The painted birds who wing th' aerial plain.

And all tlie mighty monsters of the main ;

Their souls at first from high Olympus came," »&c. (c)

Just as if the world, which is a theatre erected for displaying
the glory of God, were its own creator ! For thus writes the
same poet in another place, following the common opinion of
the Greeks and Latins —

" Led by such wonders, sages have opined.
That bees have portions of a heavenly mind ;
That God pervades, and, like one common soul.
Fills, feeds, and animates the world's great whole ;
That flocks, herds, beasts, and men, from him receive
Their vital breath ; in him all move and live ;
That souls discerpt from him shall never die,
But back resolved to God and heaven shall fly.
And live for ever in the starry sky." (d)

'■I

See the efficacy of that jejune speculation concerning a
universal mind animating and actuating the world, in the pro-
duction and encouragement of piety in the human heart. This
more fully appears also from the profane expressions of the
filthy Lucretius, which are deductions from the same princi-
ple, (e) Its true tendency is to set up a shadowy deity, and
to banish all ideas of the true God, the proper object of fear and
worship. I confess, indeed, that the expression, that nature is
God, may be used in a pious sense by a pious mind ; but, as it
is harsh and inconsistent with strict propriety of speech, nature
being rather an order prescribed by God, it is dangerous in
matters so momentous, and demanding peculiar caution, to
confound the Deity with the inferior course of his works.

VL Let us remember, then, in every consideration of our
own nature, that there is one God, who governs all natures, and
who expects us to regard him, to direct our faith to him, to
worship and invoke him. For nothing is more preposterous
than to enjoy such splendid advantages, which proclaim within
us their divine origin, and to neglect the Author who bounti-
fully bestows them. Now, what illustrious specimens of his
power have we to arrest our attention ! unless it be possible
for us not to know what strength is required to sustain with
his word this immense fabric of heaven and earth ; now by his
mere nod to shake the heaven with roaring peals of thunder,
to consume whatever he choose with lightnings, and set the
atmosphere on fire with the flame ; now to disturb it with

(c) iEneid vi. Pitt's Translation. (rf) Georg. iv. Warton's Translation,

(e) De Rerum Natur. lib. 1.

CHAP, v.] CHRISTIAN RELIGION. QS

tempests in various forms, and immediately, if he please, to
compose all to instantaneous serenity ; to restrain, suspended
as it were in air, the sea, which, by its elevation, seems to
threaten the earth with continual devastation ; now raising it
in a tremendous manner, by the tumultuous violence of the
winds, and now appeasing the waves to render it calm. To
this purpose are the numerous praises of the power of God,
drawn from the testimonies of nature, particularly in the book
of Job, and in the prophecies of Isaiah ; which I now pur-
posely omit, as they will be more suitably introduced, when I
discuss the scriptural account of the creation of the world.
Only I wished at present to hint, that this way of seeking God,
by tracing the lineaments which, both above and below us, ex-
hibit such a lively adumbration of him, is common to aliens,
and to those who belong to his family. His power leads us to
the consideration of his eternity ; because he, from whom all
things derive their origin, must necessarily be eternal and self-
existent. But if we inquire the reason that induced him first
to create all things, and now to preserve them, we shall find
the sole cause to be his own goodness. But though this be the
only cause, it should be more than sufficient to attract us to
love him ; since, according to the Psalmist, (/) there is no
creature that does not participate in the effusions of his mercy.
VII. In the second species of his works, such as happen out
of the ordinary course of nature, the proofs of his perfections
are equally clear. For he so regulates his providence in the
government of human society, that, while he exhibits, in innu-
merable ways, his benignity and beneficence to all, he likewise
declares, by evident and daily indications, his clemency to the
pious, and his severity to the wicked and ungodly. For no
doubt can be entertained respecting his punishment of flagi-
tious crimes; inasmuch as he clearly demonstrates himself to
be the guardian and avenger of innocence, in prospering with
his blessing the life of good men, in assisting their necessi-
ties, assuaging and comforting their sorrows, alleviating their
calamities, and providing in all things for their safety. Nor
should it perplex or eclipse his perpetual rule of righteousness,
that he frequently permits the wicked and guilty for a time to
exult in impunity ; but suffers good men to be undeservedly
harassed with much adversity, and even to be oppressed by
the iniquitous malice of the ungodly. We ought rather to
make a very different reflection ; that, when he clearly mani-
fests his wrath in the punishment of one sin, he hates all sins ;
and that, since he now passes by many sins unpunished, there
will be a judgment hereafter, till which the punishment is de-

(/) Psalm cxlv. 9.

64 INSTITUTES OF THE [bOOK I.

fcrred. So, also, what ample occasion he supphes us for the
consideration of his mercy, while, with unwearied benignity,
he pursues the miserable, calling them back to himself with
more than paternal indulgence, till his beneficence overcomes
their depravity !

VIII. To this end the Psalmist, (g) mentioning that God,
in desperate cases, suddenly and wonderfully succors, beyond
all expectation, those who are miserable and ready to perish,
either protecting from beasts of prey such as are wandering in
deserts, and, at length, reconducting them into the right way,
or supplying with food the needy and hungry, or delivering
captives from dreary dungeons and iron chains, or bringing the
shipwrecked safe into port, or healing the diseases of some
who are almost dead, or scorching the earth with excessive
heat and drought, or fertilizing it with the secret showers of
his mercy, or elevating the meanest of the vulgar, or degrading
nobles from their dignified stations, — the Psalmist, I say, having
proposed such examples as these, infers from them that what
are' accounted fortuitous accidents, are so many proofs of his
heavenly providence, especially of his paternal clemency ; and
that hence the pious have cause to rejoice, while the mouths of
the impious and reprobate are stopped. But, since the majority
of men, immersed in their errors, are blind amidst the greatest
opportunities of seeing, he accounts it a rare instance of sin-
gular wisdom discreetly to consider these works of God; (h)
from the sight of which, some, who, in other instances, discover
the greatest acuteness, receive no benefit. And, notwithstand-
ing all the displays of the glory of God, scarcely one man in a
hundred, is really a spectator of it. His power and wisdom are
equally conspicuous. His power is illustriously manifested,
when the ferocity of the impious, universally deemed insuper-
able, is quelled in an instant, their arrogance subdued, their
strongest fortresses demolished, their weapons and armour
broken in pieces, their strength diminished, their machinations
confounded, and they fall by their own exertions ; when the
audacity, which exalted itself above the heavens, is thrown
down to the centre of the earth ; when, on the contrary, " the
poor are raised out of the dust, and the needy out of the dung-
hill ; " (i) the oppressed and afflicted extricated from distress-
ing extremities, and the desperate restored to a good hope ;
when the unarmed are victorious over those who are armed,
the few over the many, the weak over the strong. But his
wisdom is eminently displayed in ordering every dispensation
at the best possible time, confounding the greatest worldly
sagacity, " taking the wise in their own craftiness," (k) and

("■) Psalm evil. (0 Psalm cxiii. 7.

(A) Psalm cvii. 43. (k) 1 Cor. iii. 19.

CHAP, v.] CHRISTIAN RELIGION. 65

finally disposing all things according to the dictates of the
highest reason.

IX. We see that there is no need of any long or laborious
argumentation, to obtain and produce testimonies for illustra-
ting and asserting the Divine Majesty ; since, from the few
which we have selected and cursorily mentioned, it appears
that they are every where so evident and obvious, as easily to
be distinguished by the eyes, and pointed out with the fingers.
And here it must again be observed, that we are invited to a
knowledge of God ; not such as, content with empty specula-
tion, merely floats in the brain, but such as will be solid and
fruitful, if rightly received and rooted in our hearts. For the
Lord is manifested by his perfections : perceiving the influence
and enjoying the benefits of which, we must necessarily be
more acutely impressed with such a knowledge, than if we
imagined a Deity of whose influence we had no perception.
Whence we conclude this to be the right way, and the best
method of seeking God ; not with presumptuous curiosity to
attempt an examination of his essence, which is rather to be
adored than too curiously investigated ; but to contemplate
him in his works, in which he approaches and familiarizes,
and, in some measure, communicates himself to us. To this
the Apostle referred, when he said, that he is not to be sought
far ofl', since, by his attribute of omnipresence, he dwells in
every one of us. (l) Therefore David, having before confessed
his greatness ineffable, after he descends to the mention of his
works, adds, that he will " declare this greatness." (m) Where-
fore it becomes us also to apply ourselves to such an investiga-
tion of God, as may fill our understanding with admiration,
and powerfully interest our feelings. And, as Augustine some-
where teaches, being incapable of comprehending him, and
fainting, as it were, under his immensity, we must take a view
of his works, that we may be refreshed with his goodness, (n)

X. Now, such a knowledge ought not only to excite us to
the worship of God, but likewise to awaken and arouse us to
the hope of a future life. For when we consider, that the
specimens given by the Lord, both of his clemency and of his
severity, are only begun, and not completed, we certainly
should esteem these as preludes to greater things, of which
the manifestation and full exhibition are deferred to another life.
When we see that pious men are loaded with afiiictions by the
impious, harassed with injuries, oppressed with calumnies, and
vexed with contumelious and opprobrious treatment ; that the
wicked, on the contrary, flourish, prosper, obtain ease and
dignity, and all with impunity, — we should immediately con-

(l) Acts xvii. 27. (m) Psalm cxlv. 6. (n) Aug. in Psal. cxliv.

VOL. I. 9

66 INSTITUTES OF THE [bOOK i.

elude, that there is another Hfe, to which is reserved the ven-
geance due to iniquity, and the reward of righteousness.
Moreover, when we observe the faithful frequently chastised
by the Lord's rod, we may conchide, with great certainty, that
the impious shall not always escape his vengeance. For that
is a wise observation of Augustine — " If open punishment were
now inflicted for every sin, it would be supposed tbat nothing
would be reserved till the last judgment. Again, if God now
did not openly punish any sin, it would be presumed that there
was no divine providence." (o) It must therefore be confessed,
that in each cf the works of God, but more especially in the
whole considered together, there is a bright exhibition of the
divine perfections ; by which the whole human race is invited
and allured to the knowledge of God, and thence to true and
complete felicity. But, though those perfections are most
luminously portrayed around us, we only discover their prin-
cipal tendency, their use, and the end of our contemplation of
them, when we descend into our own selves, and consider by
what means God displays in us his life, wisdom, and power,
and exercises towards us his righteousness, goodness, and
mercy. For, though David justly complains that unbelievers
are fools, because they consider not the profound designs of
God in the government of mankind, (j?) yet there is much
truth in what he says in another place — that the wonders of
Divine Wisdom in this respect exceed in number the hairs. of
our head, (q) But as this argument must be treated more at
large in due course, I at present omit it.

XI. But, notwithstanding the clear representations given by
-God in the mirror of his works, both of himself and of his
everlasting dominion, such is our stupidity, that, always in-
attentive to these obvious testimonies, we derive no advantage
from them. For, with regard to the structure and very beau-
tiful organization of the world, how few of us are there, who,
when lifting up their eyes to heaven, or looking round on the
various regions of the earth, direct their minds to the remem-
brance of the Creator, and do not rather content themselves
with a view of his works, to the total neglect of their Author !
And with respect to those things that daily happen out of the
ordinary course of nature, is it not the general opinion, that
men are rolled and whirled about by the blind temerity of for-
tune, rather than governed by the providence of God ? Or if,
by the guidance and direction of these things, we are ever
driven (as all men must sometimes be) to the consideration of
a God, yet, when we have rashly conceived an idea of some
deity, we soon slide into our own carnal dreams, or depraved

(o) De Civit. Dei. lib. 1, cap. 8. (;;) Psalm .-ccii. 6. (q) Psalm xl. 12.

CHAV. v.] CHRISTIAN RELIGION. 67

inventions, corrupting by our vanity the purity of divine truth.
We ditFer from one another, in that each individual imbibes
some pecuUarity of error ; but we perfectly agree in a univer-
sal departure from the one true God, to preposterous trifles.
This disease afl"ects, not only the vulgar and ignorant, but the
most eminent, and those who, in other things, discover peculiar
sagacity. How abundantly have all the philosophers, in this
respect, betrayed their stupidity and folly ! For, to spare others,
chargeable with greater absurdities, Plato himself, the most re-
ligious and judicious of them all, loses himself in his round
globe. (;■) And what would not befall others, when their prin-
cipal men, whose place it was to enlighten the rest, stumble
upon such gross errors ! So also, while the government of
human actions proves a providence too plainly to admit of a
denial, men derive no more advantage from it, than if they be-
lieved all things to be agitated forwards and backwards by
the uncertain caprice of fortune ; so great is our propensity to
vanity and error ! I speak exclusively of the excellent of man-
kind, not of the vulgar, whose madness in the profanation of
divine truth has known no bounds.

XII. Hence that immense flood of errors, which has deluged
the whole world. For every man's understanding is like a
labyrinth to him ; so that it is not to be wondered at, that the
diflerent nations were drawn aside into various inventions, and
even that almost every individual had his own particular deity.
For, amidst the union of temerity and wantonness with igno-
rance and darkness, scarcely a man could be found who did
not frame to himself some idol or phantasm instead of God.
Indeed, the immense multitude of gods proceeding from the
mind of man, resembles the ebullition of waters from a vast
and ample spring, while every one, with an extieme licentious-
ness of error, invents one thing or another concerning God
himself. It is not necessary here to compose a catalogue of
the superstitions which have perplexed the world ; for it would
be an endless task ; and, without a word more being said, the
horrible blindness of the human mind sufiiciently appears from
such a multiplicity of corruptions. I pass over the rude and
unleai-ned vulgar. But among the philosophers, (s) who at-
tempted with reason and learning to penetrate heaven, how
shameful is the diversity ! In proportion to the vigour of his
natural genius, and the polish acquired by art and science,
each of them seemed to give the more specious colouring to his
own opinion ; but, on a close inspection, you will find them
all fading colours. The Stoics said, in their own opinion very

(r) Flut. de riiilosoph. placitis, lib. 1. Plato in TiniiEo. Cic lib. 1, de Natur.
Door. (s) Lactant. Institut. div.

68 INSTITUTES OF THE [bOOK I.

shrewdly, that from all the parts of nature may be collected
various names of God, but yet that the one God is not therefore
divided ; (<) as if we were not already too much inclined to
vanity, without being further and more violently seduced into
error, by the notion of such a various abundance of gods.
The mystical theology of the Egyptians also shows that they
all sedulously endeavoured to preserve the appearance of reason
in the midst of their folly, {v) And any thing apparently
probable might at first sight, perhaps, deceive the simple and
incautious ; but there never was any human invention by
which religion was not basely corrupted. And this confused
diversity imboldened the Epicureans, and other gross despisers
of piety, to reject all idea of God. For, seeing the wisest of
men contending with each other for contrary opinions, they
hesitated not, from their dissensions, and from the frivolous
and absurd doctrines maintained by the diiferent parties, to
infer, that it was vain and foolish for men to torment them-
selves with investigations concerning God, who does not exist.
And this they thought they might do with impunity, supposing
that a compendious denial of any God at all would be better
than feigning uncertain gods, and thereby occasioning endless
controversies. They reason very ignorantly, or rather en-
deavour to conceal their own impiety behind the ignorance
of men, which not at all justifies any encroachment on God.
But from the general confession, that there is no subject pro-
ductive of so many dissensions among the learned as well as
the unlearned, it is inferred, that the minds of men, which err
so much in investigations concerning God, are extremely blind
and stupid in celestial mysteries. Others commend the an-
swer of Simonides, [w) who, being asked by Hiero the Tyrant
what God was, requested a day to consider it. When the
tyrant, the next day, repeated the inquiry, he begged to be
allowed two days longer; and, having often doubled the
number of days, at length answered, " The longer I consider
the subject, the more obscure it appears to me." He prudently
suspended his opinion on a subject so obscure to him ; yet this
shows that men, who are taught only by nature, have no cer-
tain, sound, or distinct knowledge, but are confined to con-
fused principles ; so that they worship an unknown God.

XIII. Now, it must also be maintained, that whoever adul-
terates the pure religion, (which must necessarily be the case
of all who are influenced by their own imagination,) he is
guilty of a departure from the one God. They will profess,
indeed, a different intention ; but what they intend, or what

(t) Seneca, lib. 4, de benef., &c.

(») Plutarch, lib. 1, de Isid. & Osirid. Cic. lib. 1, de Nat. Deor.

[w) Cic. lib. de Nat. Deor.

CHAP, v.] CHRISTIAN RELIGION. 69

they persuade themselves, is of Httle importance ; since the
Holy Spirit pronounces all to be apostates, who, in the dark-
ness of their minds, substitute demons in the place of God.
For this reason Paul declares the Ephesians to have been
" without God " (x) — till they had learned from the gospel
the worship of the true God. Nor should this be restricted to
one nation only, since, in another place, he asserts of men in
general, that they '• became vain in their imaginations," (y)
after the majesty of the Creator had been discovered to them
in the structure of the world. And therefore the Scripture,
to make room for the only true God, condemns, as false and
lying, whatever was formerly worshipped as divine among the
Gentiles, (z) and leaves no Deity but in Mount Sion, where
flourished the peculiar knowledge of God. Indeed, among
the Gentiles, the Samaritans, in the days of Christ, seemed to
approach very nearly to true piety ; yet we hear, from the
mouth of Christ, that they " worshipped they knew not
what ; " (a) whence it follows, that they were under a vain
and erroneous delusion. In fine, though they were not all the
subjects of gross vices, or open idolaters, there was no pure
and approved religion, their notions being founded only in
common sense. For, though there were a few uninfected with
the madness of the vulgar, this assertion of Paul remains un-
shaken, that " none of the princes of this world knew the wis-
dom of God." (b) But if the most exalted have been involved
in the darkness of error, what must be said of the dregs of the
people ! Wherefore it is not surprising if the Holy Spirit re-
ject, as spurious, every form of worship which is of human con-
trivance ; because, in the mysteries of heaven, an opinion ac-
quired by human means, though it may not always produce
an immense mass of errors, yet always produces some. And
though no worse consequence follow, it is no trivial fault to
worship, at an uncertainty, an unknown god ; of which, how-
ever, Christ pronounces all to be guilty who have not been
taught by the law what god they ought to worship. And
indeed the best legislators have proceeded no further than to
declare religion to be founded upon common consent. And
even Socrates, in Xenophon, (c) praises the answer of Apollo,
which 'directed that every man should worship the gods ac-
cording to the rites of his country, and the custom of his own
city. But whence had mortals this right of determining, by
their own authority, what far exceeds all the world ? or who
could so acquiesce in the decrees of the rulers or the ordinances
of the people, as without hesitation to receive a god delivered

(z) Ephes. ii. 12. (y) Rom. i. 21. (2) Hab. ii. 18, 20.

(«) John iv. 2-2. (b) 1 Cor. ii. 8.

(c) Xenoph. de Diet, et Fact. Socrat. lib. 1. Cic. de Legib. lib. 2.

70 INSTITUTES OF THE [bOOK 1

to him by the authority of man ? Every man will rather
abide by his own judgment, than be subject to (he will of
another. Since, then, the following of the custom of a city,
or the consent of antiquity, in divine worship, is too weak and
frail a bond of piety, it remains for God himself to give a rev-
elation concerning himself from heaven.

XIV. Vain, therefore, is the light afforded us in the for-
mation of the world to illustrate the glory of its Author ;
w^hich, though its rays be diffused all around us, is insufficient
to conduct us into the right way. Some sparks, indeed, are
kindled, but smothered before they have emitted any great
degree of light. Wherefore the Apostle, in the place before
cited, says, " By faith we understand that the worlds were
framed by the word of God ; " (d) thus intimating, that the
invisible Deity was represented by such visible objects, yet
that we have no eyes to discern him, unless they be illuminated
through faith by an internal revelation of God. Nor does
Paul, where he observes, that "that which may be known of
God is manifest" (e) in the creation of the world, design such
a manifestation as human sagacity may comprehend ; but
rather shows, that its utmost extent is to render men inexcusa-
ble. The same writer also, though in one place (/) he denies
that God is to be traced far off, seeing he dwells within
us, yet teaches, in another place, (g) the consequences of such
a proximity. God, says he, " in times past suffered all nations
to walk in their own ways. Nevertheless he left not himself
without witness, in that he did good, and gave us rain from
heaven, and fruitful seasons, filling our heai'ts with food and
gladness." (A) Though the Lord, then, is not destitute of a
testimony concerning himself, while with various and most
abundant benignity he sweetly allures mankind to a knowledge
of him, yet they persist in following their own ways, their
pernicious and fatal errors.

XV. But whatever deficiency of natural ability prevents us
from attaining the pure and clear knowledge of God, yet, since
that deficiency arises from our own fault, we are left without
any excuse. Nor indeed can we set up any pretence of ig-
norance, that will prevent our own consciences from perpetually
accusing us of indolence and ingratitude. Truly it would be a
defence worthy to be admitted, if a man should plead that he
wanted ears to hear the truth, for the publication of which
even the mute creatures are supplied with most melodious
voices ; if he should allege that his eyes are not capable of
seeing what is demonstrated by the creatures without the help

(d) Heb. xi. 3. (f) Rom. i. 10. (/) Rom. i. 20.

(g) Acts xv'ii. 27. (A) Acts xiv. 16, 17.

CHAP. VI.] CHRISTIAN RELIGION. 71

of the eyes ; if he should plead mental imbecility, while all
the irrational creatures instruct us. Wherefore we are justly
excluded from all excuse for our uncertain and extravagant
deviations, since all things conspire to show us the right way.
But, however men are chargeable with sinfully corrupting the
seeds of divine knowledge, which, by the wonderful operation
of nature, are sown in their hearts, so that they produce no
good and fair crop, yet it is beyond a doubt, that the simple
testimony magnificently borne by the creatures to the glory of
God, is very insufficient for our instruction. For as soon as a
survey of the world has just shown us a deity, neglecting the
true God, we set up in his stead the dreams and phantasms of
our own brains ; and confer on them the praise of righteous-
ness, wisdom, goodness, and power, due to him. We either
obscure his daily acts, or pervert them by an erroneous esti-
mate ; thereby depriving the acts themselves of their glory, aiid
their Author of his deserved praise.

CHAPTER VI.

THE GUIDANCE AND TEACHING OF THE SCRIPTURE NECESSARY TO
LEAD TO THE KNOWLEDGE OF GOD THE CREATOR.

Though the light which presents itself to all eyes, both in
heaven and in earth, is more than sufficient to deprive the in-
gratitude of men of every excuse, since God, in order to involve
all mankind in the same guilt, sets before them all, without
exception, an exhibition of his majesty, delineated in the
creatures, — yet we need another and better assistance, properly
to direct us to the Creator of the world. Therefore he hath
not unnecessaiily added the light of his word, to make himself
known unto salvation, and hath honoured with this privilege
those whom he intended to unite in a more close and familiar
connection with himself For, seeing the minds of all men to
be agitated with unstable dispositions, when he had chosen
the Jews as his peculiar flock, he enclosed them as in a fold,
that they might not wander after the vanities of other nations.
And it is not without cause that he preserves us in the pure
knowledge of himself by the same means ; for, otherwise, they
who seem comparatively to stand firm, would soon fall. For,
as persons who are old, or whose eyes are by any means be-
come dim, if you show them the most beautiful book, though
they perceive something written, but can scarcely read two

72 INSTITUTES OF THE [bOOK I.

words together, yet, by the assistance of spectacles, will be-
gin to read distinctly, — so the Scripture, collecting in our
minds the otherwise confused notions of Deity, dispels the
darkness, and gives us a clear view of the true God. This,
then, is a singular favour, that, in the instruction of the Church,
God not only uses mute teachers, but even opens his own sa-
cred mouth ; not only proclaims that some god ought to be
worshipped, but at the same time pronounces himself to be the
Being to whom this worship is due ; and not only teaches the
elect to raise their view to a Deity, but also exhibits himself
as the object of their contemplation. This method he hath
observed toward his Church from the beginning ; beside those
common lessons of instruction, to afford them also his word ;
which furnishes a more correct and certain criterion to dis-
tinguish him from all fictitious deities. And it was undoubt-
edly by this assistance that Adam, Noah, Abraham, and the
rest of the patriarchs, attained to that familiar knowledge which
distinguished them from unbelievers. I speak not yet of the
peculiar doctrine of faith which illuminated them into the hope
of eternal life. For, to pass from death to life, they must have
known God, not only as the Creator, but also as the Redeemer ;
as they certainly obtained both from his word. For that
species of knowledge, which related to him as the Creator and
Governor of the world, in order, preceded the other. To this
was afterwards added the other internal knowledge, which
alone vivifies dead souls, and apprehends God, not only as the
Creator of the world, and as the sole Author and Arbiter of all
events, but also as the Redeemer in the person of the Mediator.
But, being not yet come to the fall of man and the corruption
of nature, I also forbear to treat of the remedy. Let the reader
remember, therefore, that I am not yet treating of that covenant
by which God adopted the children of Abraham, and of that
point of doctrine by which believers have always been par-
ticularly separated from the profane nations, since that is
founded on Christ ; but am only showing how we ought to
learn from the Scripture, that God, who created the world,
may be certainly distinguished from the whole multitude of
fictitious deities. The series of subjects will, in due time, lead
us to redemption. But, though we shall adduce many testi-
monies from the New Testament, and some also from the Law
and the Prophets, in which Christ is expressly mentioned, yet
they will all tend to prove, that the Scripture discovers God to
us as the Creator of the world, and declares what sentiments we
should form of him, that we may not be seeking after a deity
in a labyrinth of uncertainty.

IL But, whether God revealed himself to the patriarchs by
oracles and visions, or suggested, by means of the ministry of

CHAP.

VI.] CHRISTIAN RELIGION. 73

men, what should be handed down by tradition to their pos-
terity, it is beyond a doubt that their minds were impressed
with a firm assurance of the doctrine, so that they were per-
suaded and convinced that the information they had received
came from God. For God always secured to his word an un-
doubted credit, superior to all human opinion. At length, that
the truth might remain in the world in a continual course of
instruction to all ages, he determined that the same oracles
which he had deposited with the patriarchs should be commit-
ted to public records. With this design the Law was promul-
gated, to which the Prophets were afterwards annexed, as its
interpreters. — For, though the uses of the law were many, as
will be better seen in the proper place ; and particularly the
intention of Moses, and of all the prophets, was to teach the
mode of reconciliation between God and man, (whence also
Paul calls Christ "the end of the law,") (?) — yet I repeat
again, that, beside the peculiar doctrine of faith and repentance,
which proposes Christ as the Mediator, the Scripture distin-
guishes the only true God by certain characters and titles, as
the Creator and Governor of the world, that he may not be
confounded with the multitude of false gods. Therefore,
though every man should seriously apply himself to a consid-
eration of the works of God, being placed in this very splendid
theatre to be a spectator of them, yet he ought principally to
attend to the word, that he may attain superior advantages.
And, therefore, it is not surprising, that they who are born in
darkness grow more and more hardened in their stupidity ;
since very few attend to the word of God with teachable dis-
positions, to restrain themselves within the limits which it
prescribes, but rather exult in their own vanity. This, then,
must be considered as a fixed principle, that, in order to enjoy
the light of true religion, we ought to begin with the doctrine
of heaven ; and that no man can have the least knowledge of
true and sound doctrine, without having been a disciple of the
Scripture. Hence originates all true wisdom, when we em-
brace with reverence the testimony which God hath been
pleased therein to deliver concerning himself. For obedience
is the source, not only of an absolutely perfect and complete
faith, but of all right knowledge of God. And truly in this
instance God hath, in his providence, particularly consulted
the true interests of mankind in all ages.

III. For, if we consider the mutability of the human mind, —
how easy its lapse into forgetfulness of God ; how great its pro-
pensity to errors of every kind ; how violent its rage for the
perpetual fabrication of new and false religions, — it-will be easy

(?) Rora. X. 4.
VOL. I. 10

74 INSTITUTES OF THE [bOOK I.

to perceive the necessity of the heavenly doctrine being thus
committed to writing, that it might not be lost in oblivion, or
evaporate in error, or be corrupted by the presumption of men.
Since it is evident, therefore, that God, foreseeing the in-
efRcacy of his manifestation of himself in the exquisite struc-
ture of the world, hath afforded the assistance of his word to
all those to whom he determined to make his instructions
effectual, — if we seriously aspire to a sincere contemplation of
God, it is necessary for us to pursue this right way. We must
come, I say, to the word, which contains a just and lively de-
scription of God as he appears in his works, Avhen those works
are estimated, not according to our depraved judgment, but by
the rule of eternal truth. If we deviate from it, as I have just
observed, though we run with the utmost celerity, yet, being
out of the course, we shall never reach the goal. For it must
be concluded, that the light of the Divine countenance, which
even the Apostle says "no man can approach unto," (j) is like
an inexplicable labyrinth to us, unless we are directed by the
line of the word ; so that it were better to halt in this way,
than to run with the greatest rapidity out of it. Therefore
David, inculcating the necessity of the removal of superstitions
out of the world, that pure religion may flourish, frequently
introduces God as " reigning ; " (k) by the word " reigning,"
intending, not the power which he possesses, and which he
exercises in the universal government of nature, but the doc-
trine in which he asserts his legitimate sovereignty ; because
errors can never be eradicated from the human heart, till the
true knowledge of God is implanted in it.

IV. Therefore the same Psalmist, having said, that " the
heavens declare the glory of God, and the firmament showeth
his handy-work ; day unto day uttereth speech, and night
unto night showeth knowledge," (l) afterwards proceeds to the
mention of the word : " The law of the Lord is perfect, con-
verting the soul : the testimony of the Lord is sure, making
wise the simple : the statutes of the Lord are right, rejoicing
the heart : the commandment of the Lord is pure, enlightening
the eyes." For, though he also comprehends other uses of the
law, yet he suggests, in general, that, since God's invitation of
all nations to him by the view of heaven and earth is ineflec-
tual, this is the peculiar school of the children of God. The
same is adverted to in the twenty-ninth Psalm, where the
Psalmist, having preached the terrors of the Divine voice,
which in thunders, in winds, in showers, in whirlwinds, and
in tempests, shakes the earth, makes the mountains tremble,
and breaks the cedars, adds, at length, towards the close, " in

(j) 1 Tim. vi. 16. (li) Ps. xclii. xcvi., &c.' (/) Ps. xix. 1, &c.

CHAP. VII.] CHRISTIAN RELIGION. 75

his temple doth every one speak of his glory ; " because unbe-
lievers are deaf to all the voices of God, which resound in the
air. So, in another Psalm, after describing the terrible waves
of the sea, he concludes thus : " Thy testimonies are very sure :
holiness becometh thine house, O Lord, for ever." {m) Hence
also proceeds the observation of Christ to the Samaritan wo-
man, that her nation and all others worshipped they knew not
what ; and that the Jews were the only worshippers of the
true God. {?i) For, since the human mind is unable, through
its imbecility, to attain any knowledge of God without the as-
sistance of his sacred word, all mankind, except the Jews, as
they sought God without the word, must necessarily have been
wandering in vanity and error.

CHAPTER Vn.

THE TESTIMONY OF THE SPIRIT NECESSARY TO CONFIRM THE SCRIP-
TURE, IN ORDER TO THE COMPLETE ESTABLISHMENT OF ITS AU-
THORITY. THE SUSPENSION OF ITS AUTHORITY ON THE JUDG-
MENT OF THE CHURCH, AN IMPIOUS FICTION.

Before I proceed any further, it is proper to introduce &ome
remarks on the authority of the Scripture, not only to prepare
the mind to regard it with due reverence, but also to remove
every doubt. For, when it is admitted to be a declaration of
the word of God, no man can be so deplorably presumptuous,
unless he be also destitute of common sense and of the com-
mon feelings of men, as to dare to derogate from the credit
due to the speaker. But since we are not favoured with daily
oracles from heaven, and since it is only in the Scriptures that
the Lord hath been pleased to preserve his truth in perpetual
remembrance, it obtains the same complete credit and au-
thority with believers, when they are satisfied of its divine
origin, as if they heard the very words pronounced by God
himself The subject, indeed, merits a diffuse discussion, and
a most accurate examination. But the reader will pardon me,
if I attend rather to what the design of this work admits, than
to what the extensive nature of the present subject requires.
But there has very generally prevailed a most pernicious error,
chat the Scriptures have only so much weight as is conceded
to them by the suffrages of the Church ; as though the eternal

(m) Ps. xciii. 5. (n) John iv. 22.

76 INSTITUTES OF THE [bOOK I.

and inviolable truth of God depended on the arbitrary will of
men. For thus, with great contempt of the Holy Spirit, they
inquire, Who can assure us that God is the author of them ?
Who can with certainty affirm, that they have been preserved
safe and uncorrupted to the present age ? Who can persuade
us that this book ought to be received with reverence, and
that expunged from the sacred number, unless all these things
were regulated by the decisions of the Church ? It depends,
therefore, (say they,) on the determination of the Church, to
decide both what reverence is due to the Scripture, and what
books are to be comprised in its canon. Thus sacrilegious
men, while they wish to introduce an unlimited tyranny,
under the name of the Church, are totally unconcerned with
what absurdities they embarrass themselves and others, pro-
vided they can extort from the ignorant this one admission,
that the Church can do every thing. But, if this be true,
what will be the condition of those wretched consciences,
which are seeking a solid assurance of eternal life, if all the
promises extant concerning it rest only on the judgment of
men ? Will the reception of such an answer cause their
fluctuations to subside, and their terrors to vanish ? Again,
how will the impious ridicule our faith, and all men call it in
question, if it be understood to possess only a precarious au-
thority depending on the favour of men !

II. But such cavillers are completely refuted even by one
word of the Apostle. He testifies that the church is " built
upon the foundation of the apostles and prophets." (o) If the
doctrine of the prophets and apostles be the foundation of the
Church, it must have been certain, antecedently to the exist-
ence of the Church. Nor is there any foundation for this
cavil, that though the Church derive its origin from the Scrip-
tures, yet it remains doubtful what writings are to be ascribed
to the prophets and apostles, unless it be determined by the
Church. For if the Christian Church has been from the be-
ginning founded on the writings of the prophets and the
preaching of the apostles, wherever that doctrine is found, the
approbation of it has certainly preceded the formation of the
Church; since, without it the Church itself had never existed.
It is a very false notion, therefore, that the power of judging
of the Scripture belongs to the Church, so as to make the cer-
tainty of it dependent on the Church's will. Wherefore, when
the Church receives it, and seals it with her suffrage, she does
not authenticate a thing otherwise dubious or controvertible ;
but, knowing it to be the truth of her God, performs a duty
of piety, by treating it with immediate veneration. But, with
•egard to the question, How shall we be persuaded of its divine

(o) Eph. ii. 20.

CHAP. VII.] CHRISTIAN RELIGION. 77

original, unless we have recourse to the decree of the Church ?
this is just as if any one should inquire, How shall we learn
to distinguish light from darkness, white from black, sweet
from bitter ? For the Scripture exhibits as clear evidence of
its truth, as white and black things do of their colour, or sweet
and bitter things of their taste.

III. I know, indeed, that they commonly cite the opinion
of Augustine, where he says, " that he would not believe the
Gospel unless he were influenced by the authority of the
Church." (p) But how falsely and unfairly this is cited in
support of such a notion, it is easy to discover from the con-
text. He was in that contending with the Manichees, who
wished to be credited, without any controversy, when they
aflirmed the truth to be on their side, but never proved it.
Now, as they made the authority of the Gospel a pretext in
order to establish the credit of their Manichasus, he inquires
what they would do if they met with a man who did not be-
lieve the Gospel ; with what kind of persuasion they would
convert him to their opinion. He afterwards adds, " Indeed,
I would not give credit to the Gospel," &c., intending, that he
himself, when an alien from the faith, could not be prevailed
on to embrace the Gospel as the certain truth of God, till he
was convinced by the authority of the Church. And is it sur-
prising that any one, yet destitute of the knowledge of Christ,
should pay a respect to men? Augustine, therefore, does not
there maintain that the faith of the pious is founded on the
authority of the Church, nor does he mean that the certainty
of the Gospel depends on it ; but simply, that unbelievers
would have no assurance of the truth of the Gospel, that
would win them to Christ, unless they were influenced by the
consent of the Church. And a little before, he clearly con-
firms it in these words : " When I shall have commended my
own creed, and derided yours, what judgment, think you,
ought we to form, what conduct ought we to pursue, but to
forsake those who invite us to acknowledge things that are
certain, and afterwards command us to believe things that are
uncertain ; and to follow those who invite us first to believe
what we cannot yet clearly see, that, being strengthened by
faith, we may acquire an understanding of what we believe ;
our mind being now internally strengthened and illuminated,
not by men, but by God himself? " These are the express
words of Augustine ; whence the inference is obvious to every
one, that this holy man did not design to suspend our faith in
the Scriptures on the arbitrary decision of the Church, but
only to show (what we all confess to be true) that they who

{p) Contr. Epist. Fundam. cap. 5.

78 INSTITUTES OF THE [bOOK I.

■'are yet iinilluminatcd by the Spirit of God, are, by a reverence
for the Church, brought to such a dociUty as to submit to learn
the faith of Christ from the Gospel ; and that thus the au-
thority of the Church is an introduction to prepare us for the
faith of the Gospel. For we see that he will have the cer-
tainty of the pious to rest on a very different foundation.
Otherwise I do not deny his frequently urging on the Man-
ichees the universal consent of the Church, with a view to
prove the truth of the Scripture, which they rejected. Whence
his rebuke of Faustus, " for not submitting to the truth of the
Gospel, so founded, so established, so gloriously celebrated,
and delivered through certain successions from the apostolic
age." But he nowhere insinuates that the authority which
we attribute to the Scripture depends on the definitions or de-
crees of men : he only produces the universal judgment of the
Church, which was very useful to his argument, and gave him
an advantage over his adversaries. If any one desire a fuller
proof of this, let him read his treatise " Of the Advantage of
Believing ; " where he will find, that he recommends no other
facility of believing, than such as may afford us an introduc-
tion, and be a proper beginning of inquiry, as he expresses
himself; yet that we should not be satisfied with mere opin-
ion, but rest upon certain and solid truth.

IV. It must be maintained, as I have before asserted, that
we are not established in the belief of the doctrine till we are
indubitably persuaded that God is its Author. The principal
proof, therefore, of the Scriptures is every where derived from
the character of the Divine Speaker. The prophets and apos-
tles boast not of their own genius, or any of those talents
which conciliate the faith of the hearers ; nor do they insist
on arguments from reason ; but bring forward the sacred name
of God, to compel the submission of the whole world. We
must now see how it appears, not from probable supposition,
but from clear demonstration, that this use of the divine name
is neither rash nor fallacious. Now, if we wish to consult the
true interest of our consciences ; that they may not be unstable
and wavering, the subjects of perpetual doubt ; that they may
not hesitate at the smallest scruples, — this persuasion must be
sought from a higher source than human reasons, or judg-
ments, or conjectures — even from the secret testimony of the
Spirit. It is true that, if we were inclined to argue the point,
many things might be adduced which certainly evince, if there
be any God in heaven, that he is the Author of the Law, and
the Prophecies, and the Gospel. Even though men of learn-
ing and deep judgment rise up in opposition, and exert and
display all the powers of their minds in this dispute, yet, un-
less they are wholly lost to all sense of shame, this confession

CHAP. VII.] CHRISTIAN RELIGION. 79

will be extorted from them, that the Scripture exhibits the
plainest evidences that it is God who speaks in it, which
manifests its doctrine to be divine. And we shall soon see,
that all the books of the sacred Scripture very far excel all
other writings. If we read it with pure eyes and sound minds,
we shall immediately perceive the majesty of God, which will
subdue our audacious contradictions, and compel us to obey
him. Yet it is acting a preposterous part, to endeavour to
produce sound faith in the Scripture by disputations. Though,
indeed, I am far from excelling in peculiar dexterity or elo-
quence, yet, if I were to contend with the most subtle de-
spisers of God, who are ambitious to display their wit and
their skill in weakening the authority of Scripture, I trust
I should be able, without difficulty, to silence their obstreper-
ous clamour. And, if it were of any use to attempt a refutation
of their cavils, 1 would easily demolish the boasts which they
mutter in secret corners. But though any one vindicates the
sacred word of God from the aspersions of men, yet this will
not fix in their hearts that assurance which is essential to true
piety. Religion appearing, to profane men, to consist wholly
in opinion, in order that they may not believe any thing on
foolish or slight grounds, they wish and expect it to be proved
by rational arguments, that Moses and the prophets spake by
divine inspiration. But I reply, that the testimony of the
Spirit is superior to all reason. For, as God alone is a suf-
ficient witness of himself in his own word, so also the word
will never gain credit in the hearts of men, till it be confirmed
by the internal testimony of the Spirit. It is necessary, there-
fore, that the same Spirit, who spake by the mouths of the
prophets, should penetrate into our hearts, to convince us that
they faithfully delivered the oracles which were divinely in-
trusted to them. And this connection is very suitably ex-
pressed in these words : " My Spirit that is upon thee, and
my word which I have put in thy mouth, shall not depart out
of thy mouth, nor out of the mouth of thy seed, nor out of the
mouth of thy seed's seed, for ever." (q) Some good men are
troubled that they are not always prepared with clear proof to
oppose the impious, when they murmur with impunity against
the divine word ; as though the Spirit were not therefore
denominated a " seal," and "an earnest," for the confirmation
of the faith of the pious ; because, till he illuminate their
minds, they are perpetually fluctuating amidst a multitude
of doubts.

V. Let it be considered, then, as an undeniable truth, that
they who have been inwardly taught by the Spirit, feel an

(g) Isaiah liz. 21.

80 INSTITUTES OF THE [bOOK I.

entire acquiescence in the Scripture, and that it is self-authen-
ticated, carrying with it its own evidence, and ouglit not to be
made the subject of demonstration and arguments from reason ;
but it obtains the credit which it deserves with us by the tes-
timony of the Spirit. For though it concihate our reverence
by its internal majesty, it never seriously affects us till it is
confirmed by the Spirit in our hearts. Therefore, being il-
luminated by him, we now believe the divine original of the
Scripture, not from our own judgment or that of others, but
we esteem the certainty, that we have received it from God's
own mouth by the ministry of men, to be superior to that of
any human judgment, and equal to that of an intuitive percep-
tion of God himself in it. We seek not arguments or proba-
bilities to support our judgment, but submit our judgments and
understandings as to a thing concerning which it is impossible
for us to judge ; and that not like some persons, who are in
the habit of hastily embracing what they do not understand,
which displeases them as soon as they examine it, but because
we feel the firmest conviction that we hold an invincible truth ;
nor like those unhappy men who surrender their minds cap-
tives to superstitions, but because we perceive in it the un-
doubted energies of the Divine power, by which we are at-
tracted and inflamed to an understanding and voluntary
obedience, but with a vigour and efficacy superior to the
power of any human will or knowledge. With the greatest
justice, therefore, God exclaims by Isaiah, (r) that the prophets
and all the people were his witnesses ; because, being taught
by prophecies, they were certain that God had spoken without
the least fallacy or ambiguity. It is such a persuasion, there-
fore, as requires no reasons ; such a knowledge as is supported
by the highest reason, in which, indeed, the mind rests with
greater security and constancy than in any reasons ; it is,
finally, such a sentiment as cannot be produced but by a
revelation from heaven. I speak of nothing but Avhat every
believer experiences in his heart, except that my language
falls far short of a just explication of the subject. I pass over
many things at present, because this subject will present itself
for discussion again in another place. Only let it be known
here, that that alone is true faith which the Spirit of God seals
in our hearts. And with this one reason every reader of
modesty and docility will be satisfied : Isaiah predicts that
" all the children " of the renovated Church " shall be taught
of God." (s) Herein God deigns to confer a singular privilege
on his elect, whom he distinguishes from the rest of mankind,
For what is the beginning of true learning but a prompt alac-

(r) Isaiah xliii. 10. (s) Isaiah liv. 13.

CHAP. VIII.] CHRISTIAN RELIGION. 81

rity to hear the voice of God ? By the mouth of Moses he
demands our attention in these terms : " Say not in thine
heart, Who shall ascend into heaven ? or, Who shall descend
into the deep ? The word is even in thy mouth." {t) If God
hath determined that this treasury of wisdom shall be reserved
for his children, it is neither surprising nor absurd, that we see
so much ignorance and stupidity among the vulgar herd of
mankind. By this appellation I designate even those of the
greatest talents and highest rank, till they are incorporated
into the Church. Moreover, Isaiah, observing that the pro-
phetical doctrine would be incredible, not only to aliens, but
also to the Jews, who wished to be esteemed members of the
family, adds, at the same time, the reason — Because the arm of
the Lord will not be revealed to all. {v) Whenever, therefore,
we are disturbed at the paucity of believers, let us, on the other
hand, remember that none, but those to whom it was given,
have any apprehension of the mysteries of God.

CHAPTER VIII.

RATIONAL PROOFS TO ESTABLISH THE BELIEF OF THE SCRIPTURE.

Without this certainty, better and stronger than any human
judgment, in vain will the authority of the Scripture be either
defended by arguments, or established by the consent of the
Church, or confirmed by any other supports ; since, unless the
foundation be laid, it remains in perpetual suspense. Whilst,
on the contrary, when, regarding it in a different point of view
from common things, we have once religiously received it in a
manner worthy of its excellence, we shall then derive great
assistance from things which before were not snfficient to es-
tablish the certainty of it in our minds. For it is admirable
to observe how much it conduces to our confirmation, atten-
tively to study the order and disposition of the Divine Wisdom
dispensed in it, the heavenly nature of its doctrine, which never
savours of any thing terrestrial, the beautiful agreement of all
the parts with each other, and other similar characters adapted
to conciliate respect to any writings. But our hearts are more
strongly confirmed, when we reflect that we are constrained to
admire it more by the dignity of the subjects than by the
beauties of the language. For even this did not happen with-
out the particular providence of God, that the sublime mys-

(t) Deut. XXX. Rom. x. {v) Isaiah liii. 1.

VOL. I. II

82 INSTITUTES OF THE [bOOK I.

teries of the kingdom of heaven should be communicated, for
the most part, in a humble and contemptible style ; lest, if they
had been illustrated with more of the splendour of eloquence,
the impious might cavil that their triumph is only the triumph
of eloquence. Now, since that uncultivated and almost rude
simplicity procures itself more reverence than all the graces
of rhetoric, what opinion can we form, but that the force of
truth in the sacred Scripture is too powerful to need the as-
sistance of verbal art ? Justly, therefore, does the apostle
argue that the faith of the Corinthians was founded, " not in
the wisdom of men, but in the power of God," because his
preaching among them was, '* not with enticing words of
man's wisdom, but in demonstration of the Spirit and of
power." (x) For the truth is vindicated from every doubt,
when, unassisted by foreign aid, it is sufficient for its own
support. But that this is the peculiar property of the Scripture,
appears from the insufficiency of any human compositions,
however artificially polished, to make an equal impression on
our minds. Read Demosthenes or Cicero ; read Plato, Aris-
totle, or any others of that class ; I grant that you will be at-
tracted, delighted, moved, and enraptured by them in a sur-
prising manner ; but if, after reading them, you turn to the
perusal of the sacred volume, whether you are willing or un-
willing, it will affect you so powerfully, it will so penetrate
your heart, and impress itself so strongly on your mind, that,
compared with its energetic influence, the beauties of rhetori-
cians and philosophers will almost entirely disappear ; so that
it is easy to perceive something divine in the sacred Scriptures,
which far surpasses the highest attainments and ornaments of
human industry.

II. I grant, indeed, that the diction of some of the prophets
is neat and elegant, and even splendid ; so that they are not
inferior in eloquence to the heathen writers. And by such
examples the Holy Spirit hath been pleased to show, that he
was not deficient in eloquence, though elsewhere he hath used
a rude and homely style. But whether we read David, Isaiah,
and others that resemble them, who have a sweet and pleasant
flow of words, or Amos the herdsman, Jeremiah, and Zecha-
riah, whose rougher language savours of rusticity, — that majesty
of the Spirit, which I have mentioned, is every where con-
spicuous. I am not ignorant that Satan in many things im-
itates God, in order that, by the fallacious resemblance, he
may more easily insinuate himself into the minds of the sim-
ple ; and has therefore craftily disseminated, in unpolished and
even barbarous language, the most impious errors, by which

(x) 1 Cor. ii. 4.

CHAP. VIII.] CHRISTIAN RELIGION. 83

multitudes have been miserably deceived, and has often used
obsolete forms of speech as a mask to conceal his impostures.
But the vanity and fraud of such affectation are visible to all
men of moderate understanding. With respect to the sacred
Scripture, though presumptuous men try to cavil at various
passages, yet it is evidently replete with sentences which are
beyond the powers of human conception. Let all the prophets
be examined ; not one will be found, who has not far surpassed
the ability of men ; so that those to whom their doctrine is
insipid must be accounted utterly destitute of all true taste.

III. This argument has been copiously treated by other
writers ; wherefore it may suffice at present merely to hint at
a few things which chiefly relate to the subject in a general
view. Beside what I have already treated on, the antiquity
of the Scripture is of no small weight. For, notwithstanding
the fabulous accounts of the Greek writers concerning the
Egyptian theology, yet there remains no monument of any
religion, but what is much lower than the age of Moses. Nor
does Moses invent a new deity ; he only makes a declaration
of what the Israelites had, through a long series of years, re-
ceived by tradition from their forefathers concerning the eternal
God. For what does he aim at, but to recall them to the
covenant made witPi Abraham ? If he had advanced a thinsr
till then unheard of, it would not have been received ; but
their liberation from the servitude in which they were detained
must have been a thing well known to them all ; so that the
mention of it immediately excited universal attention. It is
probable also that they had been informed of the number of
four hundred years. Now, we must consider, if Moses (who
himself preceded all other writers by such a long distance of
time) derives the tradition of his doctrine from so remote a
beginning, how much the sacred Scripture exceeds in antiquity
all other books.

lY. Unless any would choose to credit the Egyptians, who
extend their antiquity to six thousand years before the creation
of the v/orld. But since their garrulity has been ridiculed
even by all the profane writers, I need not trouble myself
with refuting it. Josephus, in his book against Appion, cites
from the most ancient writers testimonies worthy of being re-
membered ; whence we may gather, that the doctrine contained
in the law has, according to the consent of all nations, been
renowned from the remotest ages, although it was neither read
nor truly understood. Now, that the malicious might have no
room for suspicion, nor even the wicked any pretence for
cavilling, God hath provided the most excellent remedies for
both these dangers. When Moses relates what Jacob had,
almost three hundred years before, by the spirit of inspiration

84 INSTITUTES OF THE [bOOK I.

pronounced concerning his posterity, how does he disgrace his
own tribe ! He even brands it, in the person of Levi, with
perpetual infamy. "Simeon," says he, "and Levi, instru-
ments of cruelty are in their habitations. O my soul, come
not thou into their secret : unto their assembly, mine honour,
be not thou united." {y) He certainly might have been silent
on that disgraceful circumstance, not only to spare his father,
but also to avoid aspersing himself, as well as all his family,
with part of the same ignominy. How can any suspicion be
entertained of him, who, voluntarily publishing, from the in-
spiration of the Holy Spirit, that the first of the family from
which he was descended was guilty of detestable conduct,
neither consults his own personal honours, nor refuses to incur
the resentment of his relations, to whom this must undoubtedly
have given offence ? When he mentions also the impious
murmurings of Aaron, his brother, and Miriam, his sister, (z)
shall we say that he spake according to the dictates of the
flesh, or obeyed the command of the Holy Spirit? Besides,
as he enjoyed the supreme authority, why did he not leave to
his own sons, at least, the office of the high-priesthood, but
place them in the lowest station ? I only hint at a few things
out of many. But in the law itself many arguments will
every where occur, which challenge a full belief, that, without
controversy, the legation of Moses was truly divine.

V. Moreover, the miracles which he relates, and which are
so numerous and remarkable, are so many confirmations of the
law which he delivered, and of the doctrine which he pub-
lished. For that he was carried up into the mountain in a
cloud ; that he continued there forty days, deprived of all hu
man intercourse ; that, in the act of proclaiming the law, his
face shone as with the rays of the sun ; that lightnings flashed
all around ; that thunders and various noises were heard
through the whole atmosphere ; that a trumpet sounded, but
a trumpet not blown by human breath ; that the entrance of
the tabernacle was concealed from the view of the people by
an intervening cloud ; that his authority was so miraculously
vindicated by the horrible destruction of Korah, Dathan, and
Abiram, and all their impious faction ; that a rock smitten
with a rod immediately emitted a river ; that manna rained
from heaven at his request ; {a) — are not all these so many tes-
timonies from heaven of his being a true prophet ? If any one
object that I assume, as granted, things which are the subjects
of controversy, this cavil is easily answered. For, as Moses
published all these things in an assembly of the people, what
room was there for fiction among those who had been eye-

(y) Gen. xlix. 5. (2) Num. xii. 1.

{a) Exod. xxiv. 18 ; xxxiv. 29 ; xix. 16 ; xl. 34. Num. xyi. 24, &c. ; xx. 11 ; xi. 9.

CHAP. VIIT.] CHRISTIAN RELIGION. 85

witnesses of the events ? Is it probable that he would make
his appearance in public, and, accusing the people of infidelity,
contumacy, ingratitude, and other crimes, boast that his doc-
trine had been confirmed in their sight by miracles which they
had never seen ?

VI. For this also is worthy of being remarked, that all his
accounts of miracles are connected with such unpleasant cir-
cumstances, as were calculated to stimulate all the people, if
there had been but the smallest occasion, to a public and pos-
itive contradiction ; whence it appears, that they were induced
to coincide with him only by the ample conviction of their
own experience. But since the matter was too evident for
profane writers to take the liberty of denying the performance
of miracles by Moses, the father of lies has suggested the
calumny of ascribing them to magical arts. But by what
kind of conjecture can they pretend to charge him with having
been a magician, who had so great an abhorrence of that su-
perstition, as to command, that he who merely consulted
magicians and soothsayers should be stoned ? (6) Certainly
no impostor practises such juggling tricks, who does not make
it his study, for the sake of acquiring fame, to astonish the
minds of the vulgar. But what is the practice of Moses ?
Openly avowing that himself and his brother Aaron are noth-
ing, (c) but that they only execute the commands of God, he
sufficiently clears his character from every unfavourable as-
persion. NoWj if the events themselves be considered, what
incantation could cause manna to rain daily from heaven suf-
ficient to support the people, and, if any one laid up more
than the proper quantity, cause it to putrefy, as a punishment
from God for his unbelief? Add also the many serious ex-
aminations which God permitted his servant to undergo, so
that the clamour of the wicked can now be of no avail. For
as often as this holy servant of God was in danger of being
destroyed, at one time by proud and petulant insurrections of
all the people, at another by the secret conspiracies of a few,
— how was it possible for him to elude their inveterate rage by
any arts of deception ? And the event evidently proves, that
by these circumstances his doctrine was confirmed to all suc-
ceeding ages.

VII. Moreover, who can deny that his assigning, in the
person of the patriarch Jacob, the supreme power to the tribe
of Judah, proceeded from a spirit of prophecy, (d) especially
if we consider the eventual accomplishment of this prediction ?
Suppose Moses to have been the first author of it ; yet after
he committed it to writing, there elapsed four hundred years

(h) Lev. XX. 6. (c) Exod. xvi. 7. (d) Gen. xlix. 10.

86 INSTITUTES OF THE [bOOK I,

111 which we have no mention of the sceptre in the tribe of
Judah. After the inauguration of Saul, the regal power
seemed to be fixed in the tribe of Benjamin. When Samuel
anointed David, what reason appeared for transferring it ?
Who would have expected a king to arise out of the plebeian
family of a herdsman ? And of seven brothers, who would
have conjectured that such an honour was destined for the
youngest ? And by what means did he attain a hope of the
kingdom ? Who can assert that this unction was directed by
humatl art, or industry, or prudence, and was not rather a
completion of the prediction of heaven? And in like manner
do not his predictions, although obscure, concerning the ad-
mission of the Gentiles into the covenant of God, which were
accomplished almost two thousand years after, clearly prove
him to have spoken under a divine inspiration ? I omit other
predictions, which so strongly savour of a divine inspiration,
that all who have the use of their reason must perceive that it
is God who speaks. In short, one song of his is a clear mirror
ih which God evidently appears, (e)

VIII. But in the other prophets this is yet far more con-
spicuous. I shall only select a few examples ; for to collect
all would be too laborious. When, in the time of Isaiah, the
kingdom of Judah was in peace, and even when they thought
themselves safe in the alliance of the Chaldeans, Isaiah pub-
licly spake of the destruction of the city and the banishment
of the people. (/) Now, even if to predict long before things
which then seemed false, but have since appeared to be true,
were not a sufficiently clear proof of a divine inspiration, to
whom but God shall we ascribe the prophecies which he ut-
tered concerning their deliverance ? He mentions the name
of Cyrus, by whom the Chaldeans were to be subdued, and
the people restored to liberty, (g) More than a century
elapsed after this prophecy before the birth of Cyrus ; for
he was not born till about the hundredth year after the proph-
et's death. No man could then divine, that there would be
one Cyrus, who would engage in a war with the Babylonians,
who would subjugate such a powerful monarchy, and release
the people of Israel from exile. Does not this bare narration,
without any ornaments of diction, plainly demonstrate that
Isaiah delivered the undoubted oracles of God, and not the
conjectures of men ? Again, when Jeremiah, just before the
people were carried away, limited the duration of their cap-
tivity to seventy years, and predicted their liberation and
return, must not his tongue have been under the direction of
the Spirit of God ? (/i) What impudence must it be to deny

(c) Deut. xxxii. (g) Isaiah xlv. 1.

(/) Isaiah xxxix. 6. (A) Jer. xxv. 11, 12.

CHAP. VIII.] CHRISTIAN RELIGION. 87

that the authority of the prophets has been confirmed by such
proofs, or that what they themselves assert, in order to vin-
dicate the credit due to their declarations, has been actually
fulfilled! " Behold, the former things are come to pass, and
new things do I declare : before they spring forth, I tell you
of them." (i) I shall not speak of Jeremiah and Ezekiel, who,
living in distant countries, but prophesying at the same time,
so exactly accord in their declarations, as though they had
mutually dictated the words to each other. What shall we
say of Daniel ? Has not he prophesied of the events of nearly
six hundred years in such a connected series, as if he were
composing a history of transactions already past and universally
known ? If pious men properly consider these things, they
will be sufficiently prepared to curb the petulance of the
wicked ; for the demonstration is too clear to be liable to any
cavils.

IX. I know what is objected by some clamorous men, who
would ostentatiously display the force of their understanding in
opposing divine truth. For they inquire. Who has assured us
that Moses and the prophets actually wrote those books which
bear their names ? They even dare to question whether such a
man as Moses ever existed. But. if any man should call in
question the existence of Plato, or Aristotle, or Cicero, who
would deny that such madness ought to receive corporal pun-
ishment ? The law of Moses has been wonderfully preserved,
rather by the providence of heaven than by the endeavours of
men. And though, through the negligence of the priests, it lay
for a short time concealed, since it was found by the pious king
Josiah, it has continued in the hands of men through every
succeeding age. (k) Nor, indeed, did Josiah produce it as a
thing unknown or new, but as what had always been public,
and the memory of which was then famous. The protograph
had been appointed to be kept in the temple, and a transcript of
it to be deposited in the royal archives ; (/) only the priests had
discontinued their ancient custom of pubiishing the law, and
the people themselves had neglected their wonted reading of it :
yet there scarcely passed an age in which its sanction was not
confirmed and renewed. Were they, who had the writings of
David, ignorant of Moses ? But, to speak of all at once, it is
certain, that their writings descended to posterity only from
hand to hand, (so to speak,) through a long series of years trans-
mitted from the fathers, who partly had heard them speak, and
partly learned from others who heard them, while it was fresh
in their memory, that they had thus spoken.

X. With regard to what they object from the history of the

(i) Isaiah xlii. 9. (k) 2 Kings xxii. 8. (?) Deut. xvii. IS.

88 INSTITUTES OF THE [bOOK I.

Maccabees, to diminish the credit of the Scripture, nothing
could be conceived more adapted to estabhsh it. But first let us
divest it of their artificial colouring, and then retort upon them
the weapon which they direct against us. When Antiochus,
say they, commanded all the books to be burned, whence pro-
ceeded the copies which Ave now have ? I, on the contrary,
inquire, where they could so speedily be fabricated. For
it is evident, that, as soon as the persecution subsided,
they immediately appeared, and were, without controversy,
acknowledged as the same by all pious men ; who, having
been educated in their doctrine, had been familiarly ac-
quainted with them. Nay, even when all the impious, as
if by a general conspiracy, so wantonly insulted the Jews,
no man ever dared to charge them with forging their books.
For, whatever be their opinion of the Jewish religion, yet they
confess that Moses was the author of it. What, then, do
these clamorous objectors, but betray their own consummate
impudence, when they slander, as supposititious, books whose
sacred antiquity is confirmed by the consent of all histories?
But, to waste no more useless labour in refuting such stale cal-
umnies, let us rather consider how carefully the Lord preserved
his own word, when, beyond all hope, he rescued it from the
fury of the most cruel of tyrants, as from a devouring fire ; —
that he endued the pious priests and others with so much con-
stancy, that they hesitated not to redeem this treasure, if ne-
cessary, with their lives, to transmit it to posterity ; and that he
frustrated the most diligent inquisition of so many governors
and soldiers. Who is there but must acknowledge it to have
been an eminent and wonderful work of God, that those sacred
monuments, which the impious had flattered themselves were
utterly destroyed, were soon public again, as it were, fully re-
stored to mankind, and, indeed, with far greater honour ? For
soon after followed the Greek Translation, which published
them throughout the world. Nor was God's preserving the
tables of his covenant from the sanguinary edicts of Antiochus,
the only instance of his wonderful operation, but that, amidst
such various miseries, with which the Jewish nation was di-
minished and laid waste, and at last nearly exterminated, these
records still remained entire. The Hebrew language lay not
only despised, but almost unknown ; and surely, had not God
consulted the interest of religion, it had been totally lost. For
how much the Jews, after their return from captivity, departed
from the genuine use of their native language, appears from the
prophets of that age ; which it is therefore useful to observe,
because this comparison more clearly evinces the antiquity of
the law and the prophets. And by whom hath God preserved
to us the doctrine of salvation contained in the law and the

CHAP. VIII.] CHRISTIAN RELIGION. 89

prophets, that Christ might be manifested in due time ? By his
most inveterate enemies, the Jews ; whom Augustine therefore
justly denominates the Ubrarians of the Christian Church, be-
cause they have furnished us with a book of which themselves
make no use.

XI. If we proceed to the New Testament, by what solid
foundations is its truth supported ? Three Evangelists recite
their history in a low and mean style. Many proud men are
disgusted with that simplicity, because they attend not to the
principal points of doctrine ; whence it were easy to infer, that
they treat of heavenly mysteries which are above human ca-
pacity. They who have a spark of ingenuous modesty will
certainly be ashamed, if they peruse the first chapter of Luke.
Now, the discourses of Christ, a concise summary of which is
comprised in these three Evangelists, easily exempt their wri-
tings from contempt. But John, thundering from his sublimity,
more powerfully than any thunderbolt, levels to the dust the
obstinacy of those whom he does not compel to the obedience
of faith. Let all those censorious critics whose supreme plea-
sure consists in banishing all reverence for the Scripture out
of their own hearts and the hearts of others, come forth to pub-
lic view. Let them read the Gospel of John : whether they
wish it or not, they will there find numerous passages, which,
at least, arouse their indolence ; and which will even imprint
a horrible brand on their consciences to restrain their ridicule.
Similar is the method of Paul and of Peter, in whose writings,
though the greater part be blind, yet their heavenly majesty
attracts universal attention. But this one circumstance raises
their doctrine sufficiently above the world, that Matthew, Avho
had before been confined to the profit of his table, and Peter
and John, who had been employed in fishing-boats, — all plain,
unlettered men, — had learned nothing in any human school
which they could communicate to others. And Paul, from not
only a professed, but a cruel and sanguinary enemy, being
converted to a new man, proves, by his sudden and unhoped for
change, that he was constrained, by a command from heaven,
to vindicate that doctrine which he had before opposed. Let
these men deny that the Holy Spirit descended on the Apos-
tles ; or, at least, let them dispute the credibility of the history ;
yet the fact itself loudly proclaims, that they were taught by
the Spirit, who, though before despised as some of the meanest
of the people, suddenly began to discourse in such a magnifi-
cent manner on the mysteries of heaven.

XII. Besides, there are also other very substantial reasons
why the consent of the Church should have its weight. For
it is not an unimportant consideration, that, since the publication
of the Scripture, so many generations of men should have

VOL. I. 12

90 INSTITUTES OF THE [bOOK I.

agreed in voluntarily obeying it ; and that however Satan, to-
gether with the whole world, has endeavoured by strange
methods to suppress or destroy it, or utterly to erase and oblit-
erate it from the memory of man, yet it has always, like a palm-
tree, risen superior to all opposition, and remained invincible.
Indeed, there has scarcely ever been a sophist or orator of more
than common abilities, who has not tried his strength in opposing
it ; yet they have all availed nothing. All the powers of the
earth have armed themselves for its destruction ; but their at-
tempts have all evaporated into smoke. How could it have so
firmly resisted attacks on every quarter, if it had been supported
only by human power ? Indeed, an additional proof of its Di-
vine origin arises from this very circumstance, that, notwith-
standing all the strenuous resistance of men, it has, by its own
power, risen superior to every danger. Moreover, not one city,
or one nation, only, has conspired to receive and embrace it ;
but, as far as the world extends, it has obtained its authority
by the holy consent of various nations, who agreed in nothing
besides. And as such an agreement of minds, so widely dis-
tant in place, and so completely dissimilar in manners and
opinions, ought to have great influence with us, since it is plain
that it was ellected only by the power of heaven, so it acquires
no small weight from a consideration of the piety of those
who unite in this agreement ; not indeed of all, but of those,
who, it hath pleased the Lord, should shine as luminaries in
his Church.

XIII. Now, with what unlimited confidence should we sub-
mit to that doctrine, which we see confirmed and witnessed by
the blood of so many saints ! Having once received it, they
' hesitated not, with intrepid boldness, and even with great
alacrity, to die in its defence : transmitted to us with such a
pledge, how should we not receive it with a firm and unshaken
conviction ? Is it therefore no small confirmation of the Scrip-
ture, that it has been sealed with the blood of so many martyrs?
especially when we consider that they died to bear testimony to
their faith, not through intemperate fanaticism, as is sometimes
the case with men of erroneous minds, but through a firm and
constant, yet sober zeal for God. There are other reasons, and
those neither few nor weak, by which the native dignity and
authority of the Scripture are not only maintained in the minds
of the pious, but also completely vindicated against the subtleties
of calumniators ; but such as alone are not sufficient to produce
firm faith in it, till the heavenly Father, discovering his own
power therein, places its authority beyond all controversy.
Wherefore the Scripture will then only be elTectual to produce
the saving knowledge of God, when the certainty of it shall be
founded on the internal persuasion of the Holy Spirit. Thus

CHAP. IX.] CHRISTIAN RELIGION. 91

those human testimonies, which contribute to its confirmation,
will not be useless, if they follow that first and principal proof,
as secondary aids to our imbecility. But those persons betray
great folly, who wish it to be demonstrated to infidels that the
Scripture is the word of God, which cannot be known without
faith. Augustine therefore justly observes, [m) that piety and
peace of mind ought to precede, in order that a man may un-
derstand somewhat of such great subjects.

CHAPTER IX.

THE FANATICISM WHICH DISCARDS THE SCRIPTURE, UNDER THE
PRETENCE OF RESORTING TO IMMEDIATE REVELATIONS, SUBVER-
SIVE OF EVERY PRINCIPLE OF PIETY.

Persons who, abandoning the Scripture, imagine to them-
selves some other way of approaching to God, must be con-
sidered as not so much misled by error as actuated by fren-
zy. For there have lately arisen some unsteady men, who,
haughtily pretending to be taught by the Spirit, reject all
reading themselves, and deride the simplicity of those who
still attend to (what they style) the dead and killing letter.
But I would ask them, what spirit that is, by whose inspiration
they are elevated to such a sublimity, as to dare to despise the
doctrine of the Scripture, as puerile and mean. For, if they
answer that it is the Spirit of Christ, how ridiculous is such
an assurance ! for that the apostles of Christ, and other be-
lievers in the primitive Church, were illuminated by no other
Spirit, I think they will concede. But not one of them learned,
from his teaching, to contemn the Divine word ; they were
rather filled with higher reverence for it, as their writings
abundantly testify. This had been predicted by the mouth
of Isaiah. For where he says, " My Spirit that is upon thee,
and my words which I have put in thy mouth, shall not de-
part out of thy mouth, nor out of the mouth of thy seed, for
ever," {n) he does not confine people under the old dispen-
sation to the external letter, as though they were children
learning to read, but declares, that it will be the true and
complete felicity of the new Church, under the reign of Christ,
to be governed by the word of God, as well as by his Spirit.

(m) Lib. de Util. Credend. (n) Isaiah lix. 21.

92 INSTITUTES OF THE [bOOK I.

Whence we infer, that these persons are guilty of detestable
sacrilege, in disjoining these two things, which the prophet
nas connected in an inviolable union. Again ; Paul, after he
had been caught up into the third heaven, did not cease to
study the doctrine of the law and the prophets ; as he also
exhorted Timothy, a teacher of more than common excellence,
to "give attendance to reading." (o) And worthy of remem-
brance is his eulogium on the Scripture, that it " is profitable
for doctrine, for reproof, for correction, for instruction in right-
eousness; that the man of God may be perfect." (jo) How
diabolical, then, is that madness which pretends that the use
of the Scripture is only transient and temporary, which guides
the sons of God to the highest point of perfection ! I would
also ask them another question — whether they have imbibed
a different spirit from that which the Lord promised to his
disciples ? Great as their infatuation is, I do not think them
fanatical enough to hazard such an avowal. But what kind
of Spirit did he promise ? One, truly, who should " not
speak of himself," (q) but suggest and instil into their minds
those things which he had orally delivered. The office of
the Spirit, then, which is promised to us, is not to feign new
and unheard of revelations, or to coin a new system of doctrine,
which would seduce us from the received doctrine of the Gos-
pel, but to seal to our minds the same doctrine which the
Gospel delivers.

II. Hence we readily understand that it is incumbent on us
diligently to read and attend to the Scripture, if we would re-
ceive any advantage or satisfaction from the Spirit of God ;
(thus also Peter (r) commends those who studiously attended
to the doctrine of the prophets, which yet might be supposed
to have retired after the light of the Gospel was risen ;) but,
on the contrary, that if any spirit, neglecting the wisdom of
the word of God, obtrude on us another doctrine, he ought
justly to be suspected of vanity and falsehood. For, as Satan
transforms himself into an angel of light, what authority will
the Spirit have with us, unless we can distinguish him by the
most certain criterion ? We find him clearly designated, in-
deed, in the word of the Lord ; but these unhappy men are
fondly bent on delusion, even to their own destruction, seeking
a spirit rather from themselves than from him. But they
plead, that it is unworthy of the Spirit of God, to whom all
things ought to be subject, to be made subject to the Scripture ;
as though it were ignominious to the Holy Spirit to be every
where equal and uniform, in all things invariably consistent
with himself. If he were to be conformed to the rules of

(o) 1 Tim. iv. 13. (-7) John xvi. 13.

(j)) 2 Tim. iii. 1(3, 17. (/) 2 Pet. i. 19.

CHAP. IX.] CHRISTIAN RELIGION. 93

men, or of angels, or of any other beings, I grant he might
then be considered as degraded, or even reduced to a state of
servitude ; but while he is compared with himself, and con-
sidered in himself, who will assert that he is thereby injured ?
This is bringing him to the test of examination. I confess it
is. But it is the way which he has chosen for the confirma-
tion of his majesty among us. We ought to be satisfied, as
soon as he communicates himself to us. But, lest the spirit of
Satan should insinuate himself under his name, he chooses to
be recognized by us from his image, which he hath impressed
in the Scriptures. He is the author of the Scriptures : he
cannot be mutable and inconsistent with himself. He must
therefore perpetually remain such as he has there discovered
himself to be. This is not disgraceful to him ; unless we
esteem it honourable for him to alter and degenerate from
himself.

HI. But their cavilling objection, that we depend on " the
letter that killeth," shows, that they have not escaped the pun-
ishment due to the despisers of the Scripture. For it is suf-
ficiently evident, that Paul is there contending against the
false apostles, (s) who, recommending the law to the exclusion
of Christ, were seducing the people from the blessings of the
New Covenant, in which the Lord engages to engrave his law
in the minds of believers, and to inscribe it on their hearts.
The letter therefore is dead, and the law of the Lord slays the
readers of it, where it is separated from the grace of Christ,
and only sounds in the ears, without affecting the heart. But
if it be efficaciously impressed on our hearts by the Spirit, — if
it exhibit Christ, — it is the word of life, " converting the soul,
making wise the simple," &c. (t) But in the same place the
Apostle also calls his preaching " the ministration of the
Spirit ; " (v) doitbtless intending, that the Holy Spirit so ad-
heres to his own truth, which he hath expressed in the Scrip-
tures, that he only displays and exerts his power where the
word is received with due reverence and honour. Nor is this
repugnant to what I before asserted, that the word itself has
not much certainty with us, unless when confirmed by the
testimony of the Spirit. For the Lord hath established a kind
of mutual connection between the certainty of his word and
of his Spirit ; so that our minds are filled with a solid rever-
ence for the word, when by the light of the Spirit we are
enabled therein to behold the Divine countenance ; and, on
the other hand, without the least fear of mistake, we gladly
receive the Spirit, when we recognize him in his image, that
is, in the word. This is the true state of the case. God did

(s) 2 Cor. iii. 6. (0 Psalm xix. 7. (v) 2 Cor. iii. 8.

94 INSTITUTES OF THE [bOOK I.

not publish his word to mankind for the sake of momentary
ostentation, with a design to destroy or annul it immediately
on the advent of the Spirit ; but he afterwards sent the same
Spirit, by whose agency he had dispensed his word, to com-
plete his work by an efficacious confirmation of that word.
In this manner Christ opened the understanding of his two
disciples ; {w) not that, rejecting the Scriptures, they might be
wise enough of themselves, but that they might understand
the Scriptures. So when Paul exhorts the Thessalonians to
" quench not the Spirit," {x) he does not lead them to empty
speculations independent of the word ; for he immediately
adds, " despise not prophesyings ; " clearly intimating, that the
light of the Spirit is extinguished when prophecies fall into
contempt. What answer can be given to these things, by
those proud fanatics, who think themselves possessed of the
only valuable illumination, when, securely neglecting and for-
saking the Divine word, they, with equal confidence and
temerity, greedily embrace every reverie which their distem-
pered imaginations may have conceived ? A very different
sobriety becomes the children of God ; who, while they are
sensible that, exclusively of the Spirit of God, they are utterly
destitute of the light of truth, yet are not ignorant that the
word is the instrument, by which the Lord dispenses to be-
lievers the illumination of his Spirit. For they know no other
Spirit than that who dwelt in and spake by the apostles ; by
whose oracles they are continually called to the hearing of
the word.

CHAPTER X.

ALL IDOLATROUS WORSHIP DISCOUNTENANCED IN THE SCKiPTURE,
BY ITS EXCLUSIVE OPPOSITION OF THE TRUE GOD TO ALL THE
fictitious" DEITIES OF THE HEATHEN.

But, since we have shown that the knowledge of God, which
is otherwise exhibited without obscurity in the structure of the
world, and in all the creatures, is yet more familiarly and
clearly unfolded in the word, it will be useful to examine,
whether the representation, which the Lord gives us of him-
self in the Scripture, agrees with the portraiture which he had
before been pleased to delineate in his works. This is indeed
an extensive subject, if we intended to dwell on a particular

(w) Luke xxiv. 27, &c. (i) 1 Tliess. v. 19.

CHAP. X.] CHRISTIAN RELIGION. 95

discussion of it. But I shall content myself with suggesting
some hints, by which the minds of the pious may learn what
ought to be their principal objects of investigation in Scripture
concerning God, and may be directed to a certain end in that
inquiry. I do not yet allude to the peculiar covenant which
distinguished the descendants of Abraham from the rest of the
nations. For in receiving, by gratuitous adoption, those who
were his enemies into the number of his children, God even
then manifested himself as a Redeemer ; but we are still treat-
ing of that knowledge which relates to the creation of the
world, without ascending to Christ the Mediator. But though
it will be useful soon to cite some passages from the New
Testament, (since that also demonstrates the power of God in
the creation, and his providence in the conservation of the
world,) yet I wish the reader to be apprized of the point now
intended to be discussed, that he may not pass the limits which
the subject prescribes. At present, then, let it suffice to under-
stand how God, the former of heaven and earth, governs the
world which he hath made. Both his paternal goodness, and
the beneficent inclinations of his will, are every where cel-
ebrated ; and examples are given of his severity, which dis-
cover him to be the righteous punisher of iniquities, especially
where his forbearance produces no salutary eifects upon the
obstinate.

II. In some places, indeed, we are favoured with more ex-
plicit descriptions, which exhibit to our view an exact repre-
sentation of his genuine countenance. For Moses, in the
description which he gives of it, certainly appears to have in-
tended a brief comprehension of all that it was possible for
men to know concerning him — "The Lord, the Lord God,
merciful and gracious, long suffering, and abundant in good-
ness and truth, keeping mercy for thousands, forgiving iniquity,
and transgression, and sin, and that will by no means clear
the guilty ; visiting the iniquity of the fathers upon the chil-
dren, and upon the children's children." {y) Where we may
observe, first, the assertion of his eternity and self-existence,
in that magnificent name, which is twice repeated ; and sec-
ondly, the celebration of his attributes, giving us a description,
not of what he is in himself, but of what he is to us, that our
knowledge of him may consist rather in a lively perception,
than in vain and airy speculation. Here we find an enumera-
tion of the same perfections which, as we have remarked, are
illustriously displayed both in heaven and on earth — clemency,
goodness, mercy, justice, judgment, and truth. For power is
comprised in the word Elohim, God. The prophets distin-

{y) Exod. xxxiv. 6. 3s

96 INSTITUTES OF THE [bOOK I.

giiish him by the same epithets, when they intend a complete
exhibition of his holy name. But, to avoid the necessity of
quoting many passages, let us content ourselves at present
with referring to one Psalm ; (z) which contains such an ac-
curate summary of all his perfections, that nothing seems to
be omitted. And yet it contains nothing but what may be
known from a contemplation of the creatures. Thus, by the
teaching of experience, we perceive God to be just what he
declares himself in his word. In Jeremiah, where he an-
nounces in what characters he will be known by us, he gives
a description, not so full, but to the same effect — "Let him
that glorieth glory in this, that he understandeth and knoweth
me, that I am the Lord, which exercise loving-kindness, judg-
ment, and righteousness in the earth." (a) These three things
it is certainly of the highest importance for us to know —
mercy, in which alone consists all our salvation ; judgment,
which is executed on the wicked every day, and awaits them
in a still heavier degree to eternal destruction ; righteousness,
by which the faithful are preserved, and most graciously sup-
ported. When you understand these things, the prophecy de-
clares that you have abundant reason for glorying in God.
Nor is this representation chargeable with an omission of his
truth, or his power, or his holiness, or his goodness. For how
could we have that knowledge, which is here required, of his
righteousness, mercy, and judgment, unless it were supported
by his inflexible veracity? And how could we believe that
he governed the world in judgment and justice, if we were
ignorant of his power? And whence proceeds his mercy, but
from his goodness ? If all his ways, then, are mercy, judgment,
and righteousness, holiness also must be conspicuously dis-
played in them. Moreover, the knowledge of God, which is
afforded us in the Scriptures, is designed for the same end as
that which we derive from the creatures : it invites us first to
the fear of God, and then to confidence in him ; that we may
learn to honour him with perfect innocence of life, and sincere
obedience to his will, and to place all our dependence on his
goodness.

in. But here I intend to comprise a summary of the gen-
eral doctrine. And, first, let the reader observe, that the
Scripture, in order to direct us to the true God, expressly ex-
cludes and rejects all the gods of the heathen ; because, in
almost all ages, religion has been generally corrupted. It is
true, indeed, that the name of one supreme God has been
universally known and celebrated. For those who used to
worship a multitude of deities, whenever they spake according

(z) Psalm cxlv. («) Jer. ix. 24.

CHAP. XI.] CHRISTIAN RELIGION. 97

to the genuine sense of nature, used simply the name of God,
in the singular number, as though they were contented with
one God. And this was wisely remarked by Justin Martyr,
who for this purpose wrote a book On the Monarchy of God.,
in which he demonstrates, from numerous testimonies, that
the unity of God was a principle universally impressed on the
hearts of men. TertuUian also proves the same point from
the common phraseology, {h) But since all men, without ex-
ception, have by their own vanity been drawn into erroneous
notions, and so their understandings have become vain, all
their natural perception of the Divine unity has only served
to render them inexcusable. For even the wisest of them
evidently betray the vagrant uncertainty of their minds, when
they wish for some god to assist them, and in their vows call
upon unknown and fabulous deities. Besides, in imagining
the existence of many natures in God, though they did not
entertain such absurd notions as the ignorant vulgar concern-
ing Jupiter, Mercury, Venus, Minerva, and the rest, they were
themselves by no means exempt from the delusions of Satan ;
and, as we have already remarked, whatever subterfuges their
ingenuity has invented, none of the philosophers can exculpate
themselves from the crime of revolting from God by the cor-
ruption of his truth. For this reason Habakkuk, after con-
demning all idols, bids us to seek " the Lord in his holy tem-
ple," (c) that the faithful might acknowledge no other God
than Jehovah, who had revealed himself in his word.

CHAPTER XL

UNLAWFULNESS OF ASCRIBING TO GOD A VISIBLE FORM. ALL
IDOLATRY A DEFECTION FROM THE TRUE GOD.

Now, as the Scripture, in consideration of the ignorance and
dulness of the human understanding, generally speaks in the
plainest manner, — where it intends to discriminate between
the true God and all false gods, it principally contrasts him
with idols ; not that it may sanction the more ingenious and
plausible systems of the philosophers, but that it may better
detect the folly and even madness of the world in researches
concerning God, as long as every one adheres to his own
speculations. That exclusive definition, therefore, which

(h) Lib. de Idolol. Vid. Aug. Epist. 43 et 44. (c) Hab. ii. 20.

VOL. I. 13

98 INSTITUTES OF THE [bOOK «

every where occurs, reduces to nothing whatever notions of
the Deity men may form in their own imaginations ; since
God alone is a sufficient witness concerning himself. In
the mean time, since the whole world has been seized with
such brutal stupidity, as to be desirous of visible representa-
tions of the Deity, and thus to fabricate gods of wood, stone,
gold, silver, and other inanimate and corruptible materials, we
ought to hold this as a certain principle, that, whenever any
image is made as a representation of God, the Divine glory
is corrupted by an impious falsehood. Therefore God, in the
law, after having asserted the glory of Deity to belong ex-
clusively to himself, when he intends to show what worship
he approves or rejects, immediately adds, " Thou shalt not
make unto thee any graven image, or any likeness." In these
words he forbids us to attempt a representation of him in any
visible figure ; and briefly enumerates all the forms by which
superstition had already begun to change his truth into a lie.
For the Persians, we know, worshipped the sun ; and the fool-
ish heathen made for themselves as many gods as they saw
stars in the heavens. There was scarcely an animal, indeed,
which the Egyptians did not consider as an image of God.
The Greeks appeared wiser than the rest, because they wor-
shipped the Deity under the human form, (d) But God com-
pares not idols with each other, as though one were better or
worse than another ; but rejects, without a single exception,
all statues, pictures, and other figm-es, in which idolaters
imagined that he would be near them.

II. This it is easy to infer from the reasons which he an-
nexes to the prohibition. First, in the writings of Moses :
" Take ye therefore good heed unto yourselves ; for ye saw no
manner of similitude, on the day that the Lord spake unto you
in Horeb, out of the midst of the fire : ye heard the voice of
the words, but saw no similitude ; lest ye corrupt yourselves,
and make you a graven image, the similitude of any figure,"
&c. (e) We see how expressly God opposes his " voice " to every
"manner of similitude," to show, that whoever desires visible
representations of him, is guilty of departing from him. It will
be sufficient to refer to one of the Prophets, Isaiah, (/) who in-
sists more than all the others on this argument, that the Divine
Majesty is dishonoured by mean and absurd fiction, when he
that is incorporeal is likened to a corporeal form ; he that is
invisible, to a visible image ; he that is a spirit, to inanimate
matter ; and he that fills immensity, to a log of wood, a small
stone, or a lump of gold. Paul also reasons in the same man-
ner : " Forasmuch, then, as we are the offspring of God, we

(d) Ma.\imus Tyrius, Plat. Serm. 38. (fi) Deut. iv. 15.

(/) Isaiah xl. 18 j xli. 7, 29; xlvi. 5, &,c.

CHAP. XI.] CHRISTIAN RELIGION. 99

ought not to think that the Godhead is like unto gold, or silver,
or stone, graven by art and man's device." (g) Whence it fol-
lows, that whatever statues are erected, or images painted, to
represent God, they are only displeasing to him, as being so
many insults to the Divme Majesty. And why should we won-
der at the Holy Spirit thundering forth such oracles from heav-
en, since he compels the blind and wretched idolaters to make
a similar confession on earth ? Well known is the complaint of
Seneca, which is cited by Augustine : " They dedicate (says
he) the vilest and meanest materials to represent the sacred, im-
mortal, and inviolable gods ; and give them some a human
form, and some a brutal one, and some a double sex, and dif-
ferent bodies ; and they confer the name of gods upon images
which, if animated, would be accounted monsters." Hence it
further appears that the pretence set up by the advocates for
idols, that they were forbidden to the Jews because they were
prone to superstition, is only a frivolous cavil, to evade the
force of the argument. As if truly that were peculiarly applica-
ble to one nation, which God deduces from his eternal existence,
and the invariable order of nature ! Besides, Paul was not ad-
dressing the Jews, but the Athenians, when he refuted the
error of making any similitude of God.

HI. Sometimes indeed God hath discovered his presence by
certain signs, so that he was said to be seen " face to face ; " (A)
but all the signs which he ever adopted, were well calcula-
ted for the instruction of men, and afforded clear intimations of
his incomprehensible essence. For " the cloud, and the smoke,
and the flame," («) though they were symbols of celestial glory,
nevertheless operated as a restraint on the minds of all, to pre-
vent their attempting to penetrate any further. Wherefore even
Moses (to whom he manifested himself more familiarly than to
any other) obtained not by his prayers a sight of the face of God,
but received this answer : " Thou canst not see my face ; for
there shall no man see my face and live." (k) The Holy Spirit
once appeared in the form of a dove ; (I) but, as he presently dis-
appeared again, who does not perceive that by this momentary
symbol the faithful are taught that they should believe the Spirit
to be invisible ? that, being content with his power and grace,
they might make no external representation of him. The appear-
ances of God in the human form were preludes to his future
manifestation in Christ. Therefore the Jews were not per-
mitted to make this a pretext for erecting a symbol of Deity in
the figure of a man. " The mercy seat " (m) also, from which,
under the law, God displayed the presence of his power, was
so constructed, as to suggest that the best contemplation of the

(ff) Acts xvii. 29. (i) Deut. iv. 11. (/) Matt. iii. 16.

(A) Exod. xxxiii. 11. {li) Exod. xxxiii. 20. (w) Exod. xxv. 17, 16, &c.

100 INSTITUTES OF THE [bOOK 1.

Divine Being is when the mind is transported beyond itself
with admiration. For " the cherub mi " covered it with their
extended wings ; the veil was spread before it ; and the place
itself was sufficiently concealed by its secluded situation. It
is manifestly unreasonable therefore to endeavour to defend im-
ages of God and of the saints, by the example of those cher-
ubim. For, pray, what was signified by those little images but
that images are not calculated to represent the Divine mysteries ?
since they were formed m such a manner as, by veiling the mer-
cy seat with their wings, to prevent not only the eyes, but all
the human senses, from prying into God, and so to restrain all
temerity. Moreover, the Prophet describes the seraphim whom
he saw in a vision, as having "their faces covered ;" (?i) to
signify, that the splendour of the Divine glory is so great, that
even the angels themselves cannot steadfastly behold it ; and
the faint sparks of it, which shine in the angels, are concealed
from our view. The cherubim, however, of which we are now
speaking, are acknowledged by all persons of sound judgment
to have been peculiar to the old state of tutelage under the le-
gal dispensation. To adduce them, therefore, as examples for
the imitation of the present age, is quite absurd. For that pu-
erile period, as I may call it, for which such rudiments were ap-
pointed, is now past. And, indeed, it is a shameful considera-
tion, that heathen writers are more expert interpreters of the
Divine law than the papists. Juvenal reproaches and ridicules
the Jews for worshipping the white clouds and Deity of heaven.
This language, indeed, is perverse and impious ; but in denying
that there was any image of God among them, he speaks with
more truth than the papists, who idly pretend that there was
some visible figure of him. But as that nation frequently broke
out into idolatry, with great and sudden impetuosity, resembling
the violent ebullition of water from a large spring, hence let us
learn the strong propensity of the human mind to idolatry, lest,
imputing to the Jews a crime common to all, we should be fas-
cinated by the allurements of sin, and sleep the sleep of death.
IV. To the same purpose is that passage, " The idols of the
heathen are silver and gold, the work of men's hands; " (o) for
the Prophet concludes, from the very materials, that they are
no gods, whose images are made of gold or of silver ; and
takes it for granted, that every conception we form of the Deity,
merely from our own understandings, is a foolish imagination.
He mentions gold and silver rather than clay or stone, that the
splendour or the value of the materials may procure no rever-
ence for the idols. But he concludes in general, that nothing
is more improbable, than that gods should be manufactured

(n) Isaiah vi. 2. (o) Psalm cxxxv. 15.

CHAP. XI

.] CHRISTIAN RELIGION. 101

from any inanimate matter. At the same time he insists
equally on another point — that it is presumption and madness
in mortal men, who are every moment in danger of losing the
fleeting breath which they draw, to dare to confer upon idols
the honour due to God. Man is constrained to confess that
he is a creature of a day, and yet he will have a piece of metal
to be worshipped as a god, of the deity of which hfc is the au-
thor : for whence did idols originate, but in the will of men ?
There is much propriety in that sarcasm of a heathen poet,
who represents one of their idols as saying, " Formerly, I was
the trunk of a wild fig-tree, a useless log ; when the artificer,
after hesitating whether he would make me a stool or a deity,
at length determined that I should be a god." (p)

A poor mortal, forsooth, who is, as it were, expiring almost
every moment, will, by his workmanship, transfer to a dead
stock the name and honour of God. But as that Epicurean, in
his satirical effusions, has paid no respect to any religion, — leav-
ing this sarcasm, and others of the same kind, we should be
stung and penetrated by the rebuke which the Prophet (</) has
given to the extreme stupidity of those, who, with the same
wood, make a fire to warm themselves, heat an oven for baking
bread, roast or boil their meat, and fabricate a god, before which
they prostrate themselves, to address their humble supplications.
In another place, therefore, he not only pronounces them trans-
gressors of the law, but reproaches them for not having learned
from the foundations of the earth ; (r) since, in reality, there is
nothing more unreasonable than the thought of contracting the
infinite and incomprehensible God within the compass of five
leet. And yet this monstrous abomination, Avhich is manifestly
repugnant to the order of nature, experience demonstrates to be
natural to man. It must be further observed, that idols are fre-
quently stigmatized as being the works of men's hands, unsanc-
tioned by Divine authority ; in order to establish this principle,
that all modes of worship which are merely of human invention,
are detestable. The Psalmist aggravates this madness, foras-
much as men implore the aid of dead and insensible things, who
are imbued with understanding to know that all things are
directed solely by the power of God. But since the corrup-
tion of nature carries all nations in general, and each individual
in particular, to such an excess of frenzy, the Spirit at length
thunders out this direful imprecation: "Let those that make
them be like unto them and every one that trusteth in them." (s)
Let it be observed, that all similitudes are equally as much for-
bidden as graven images ; which refutes the foolish subterfuge
of the Greeks ; for they think themselves quite safe, if they

(p) Hor. Sat. lib. ], 8. (r) Isaiah xl. 21.

(q) Isaiah xUv. 9 — 20. (s) Psalm cxv. 8.

102 INSTITUTES OF THE [bOOK 1,

make no sculpture of Deity, while in pictures they indulge
greater liberty than any other nations. But the Lord prohibits
every representation of him, whether made by the statuary, or
by any other artificer, because all similitudes are criminal and
insulting to the Divine Majesty.

V. I know that it is a very common observation, that images
are the books of the illiterate. Gregory said so ; but very dif-
ferent is the decision of the Spirit of God, in whose school
had Gregory been taught, he would never have made such an
assertion. For, since Jeremiah pronounces that " the stock is
a doctrine of vanities," (t) since Habakkuk represents "a mol-
ten image " as " a teacher of lies," (t?) — certainly the general
doctrine to be gathered from these passages is, that whatever
men learn respecting God from images is equally frivolous and
false. If any one object, that the Prophets only reprehended
those who abuse images to the impious purposes of super-
stition, — that indeed I grant ; but affirm also, what is evident
to every one, that they utterly condemn what is assumed by
the papists as an indubitable axiom, that images are substitutes
for books. For they contrast images with the true God, as
contraries, which can never agree. This comparison, I say, is
laid down in those passages which I have just cited ; that, since
there is only one true God, whom the Jews worshipped, there
can be no visible figures made, to serve as representations of
the Divine Being, without falsehood and criminality ; and all
who seek the knowledge of God from such figures are under a
miserable delusion. Were it not true, that all knowledge of
God, sought from images, is corrupt and fallacious, it would not
be so uniformly condemned by the Prophets. This at least
must be granted to us, that, when we maintain the vanity and
fallaciousness of the attempts of men to make visible represen-
tations of God, we do no other than recite the express declara-
tions of the Prophets.

VI. Read likewise what has been written on this subject
by Lactantius and Eusebius, who hesitate not to assume as a
certainty, that all those whose images are to be seen, were
mortal men. Augustine also confidently asserts the unlawful-
ness, not only of worshipping images, but even of erecting
any with reference to God. Nor does he advance any thing
different from what had, many years before, been decreed by
the Elibertine council, the thirty-sixth chapter of which is as
follows : "It hath been decreed, that no pictures be had in
the churches, and that what is worshipped or adored be not
painted on the walls." But most remarkable is what Augus-
tine elsewhere cites from Varro, and to the truth of which he

(t) Jer. X. 8. (r) Hab. ii. 18.

CHAP. XI.] CHRISTIAN RELIGION. 103

subscribes — " That they who first introduced images of the
gods, removed fear and added error." If this had been a
mere assertion of Varro alone, it might have perhaps but Uttle
authority ; yet it should justly fill us with shame, that a
heathen, groping as it were in the dark, attained so much
light as to perceive that corporeal representations were un-
worthy of the Divine Majesty, being calculated to diminish
the fear of God, and to increase error among mankind. The
fact itself demonstrates this to have been spoken with equal
truth and wisdom ; but Augustine, having borrowed it from
Varro, advances it as his own opinion. And first he observes
that the most ancient errors concerning God, in which men
were involved, did not originate from images, but were in-
creased by them, as by the superaddition of new materials.
He next explains that the fear of God is thereby diminished,
and even destroyed ; since the foolish, ridiculous, and absurd
fabrication of idols would easily bring his Divinity into con-
tempt. Of the truth of this second remark, I sincerely wish
that we had not such proofs in our own experience. Who-
ever, therefore, desires to be rightly instructed, he must learn
from some other quarter than from images, what is to be known
concerning God.

VII. If the papists have any shame, let them no longer use
this subterfuge, that images are the books of the illiterate ;
which is so clearly refuted by numerous testimonies from
Scripture. Yet, though I should concede this point to them,
it would avail them but little in defence of their idols. What
monsters they obtrude in the place of Deity is well known.
But what they call the pictures or statues of their saints —
what are they but examples of the most abandoned luxury
and obscenity ? which if any one were desirous of imitating,
he would deserve corporal punishment. Even prostitutes in
brothels are to be seen in more chaste and modest attire, than
those images in their temples, which they wish to be account-
ed images of virgins. Nor do they clothe the martyrs in
habits at all more becoming. Let them adorn their idols, then,
with some small degree of modesty, that the pretence of their
being books of some holiness, if not less false, may be less
impudent. But even then, we will reply, that this is not the
method to be adopted in sacred places for the instruction
of the faithful, whom God will have taught a very different
doctrine from any that can be learned from such insignificant
trifles. He hath commanded one common doctrine to be there
proposed to all, in the preaching of his word, and m his sacred
mysteries ; to which they betray great inattention of mind,
who are carried about by their eyes to the contemplation of
idols. Whom, then, do the papists call illiterate, whose ig-

104 INSTITUTES OF THE [bOOK 1.

norance will suffer them to be taught only by images ?
Those, truly, whom the Lord acknowledges as his disciples ;
whom he honours with the revelation of his heavenly philoso-
phy ; whom he will have instructed in the healthful mysteries
of his kingdom. I confess, indeed, as things are now cir-
cumstanced, that there are at present not a i'ew who cannot
bear to be deprived of such books. But whence arises this
stupidity, but from being defrauded of that teaching which
alone is adapted to their instruction ? In fact, those who pre-
sided over the churches, resigned to idols the office of teach-
ing, for no other reason but because they were themselves
dumb. Paul testifies, that in the true preaching of this gospel,
Christ is " evidently set forth," and, as it were, " crucified
before our eyes." {w) To what purpose, then, was the erec-
tion of so many crosses of wood and stone, silver and gold,
every where in the temples, if it had been fully and faithfully
inculcated, that Christ died that he might bear our curse on
the cross, expiate our sins by the sacrifice of his body, cleanse
us by his blood, and, in a word, reconcile us to God the
Father ? From this simple declaration they might learn more
than from a thousand crosses of wood or stone ; for perhaps
the avaricious fix their minds and their eyes more tenaciously
on the gold and silver crosses, than on any part of the Divine
word.

VIII. Respecting the origin of idols, the generally received
opinion agrees with what is asserted in the book of Wis-
dom ; (x) namely, that the first authors of them were persons
who paid this honour to the dead, from a superstitious reverence
for their memory. I grant that this perverse custom was very
ancient, and deny not that it greatly contributed to increase
the rage of mankind after idolatry ; nevertheless, I cannot con-
cede that it was the first cause of that evil. For it appears from
Moses, that idols were in use long before the introduction of that
ostentatious consecration of the images of the dead, which is
frequently mentioned by profane writers. When he relates that
Rachel stole her father's idols, (y) he speaks as of a common
corruption. Whence we may infer, that the mind of man is,
if I may be allowed the expression, a perpetual manufactory
of idols. After the deluge, there was, as it were, a regenera-
tion of the world; but not many years elapsed before men
fabricated gods according to their own fancy. And it is prob-
able, that while the holy patriarch was yet alive, his posterity
were addicted to idolatry, so that, with the bitterest grief, he
might, with his own eyes, behold the earth which God had
lately purged from its corruptions by such a dreadful judgment,

(<c) Gal. iii. 1. (x) Wisdom xiv. 15. (y) Gen. xxxi. 19.

CHAP. XI.] CHRISTIAN RELIGION. 106

again polluted with idols. For Terah and Nachor, before the
birth of Abraham, were worshippers of false gods, as is asserted
by Joshua (z) Since the posterity of Shem so speedily de-
generated, what opinion must we entertain of the descendants
of Ham, who had already been cursed in their father ? The
true state of the case is, that the mind of man, being full of
pride and temerity, dares to conceive of God according to its
own standard ; and, being sunk in stupidity, and immersed in
profound ignorance, imagines a vain and ridiculous phantom
instead of God. These evils are followed by another ; men
attempt to express in the work of their hands such a deity as
they have imagined in their minds. The mind then begets
the idol, and the hand brings it forth. The example of the
Israelites proves this to have been the origin of idolatry,
namely, that men believe not God to be among them, unless
he exhibit some external signs of his presence. " As for this
Moses," they said, " we wot not Avhat is become of him ; make
us gods which shall go before us." (a) They knew, indeed,
that there was a God, whose power they had experienced in
so many miracles ; but they had no confidence in his being
present with them, unless they could see some corporeal sym-
bol of his countenance, as a testimony of their Divine Guide.
They wished, therefore, to understand, from the image going
before them, that God was the leader of their march. Daily
experience teaches, that the flesh is never satisfied, till it has
obtained some image, resembling itself, in which it may be
foolishly gratified, as an image of God. In almost all ages,
from the creation of the world, in obedience to this stupid
propensity, men have erected visible representations, in which
they believed God to be presented to their carnal eyes.

IX. Such an invention is immediately attended with adora-
tion ; for when men supposed that they saw God in images,
they also worshipped him in them. At length, both their eyes
and their minds being wholly confined to them, they began
to grow more stupid, and to admire them, as though they pos-
sessed some inherent divinity. Now, it is plain that men did
not rush into the worship of images, till they had imbibed
some very gross opinion respecting them ; not, indeed, that they
believed them to be gods, but they imagined that something
of Divinity resided in them. When you prostrate yourself,
therefore, in adoration of an image, whether you suppose it to
represent God or a creature, you are already fascinated with
superstition. For this reason the Lord hath prohibited, not
only the erection of statues made as representations of him,
but also the consecration of any inscriptions or monuments to

(z) Joshua xxiv. 2. (a) Exod. xxxii. 1.

VOL. I. 14

106 INSTITUTES OF THE [bOOK I.

Stand as objects of worship. For the sanie reason, also, another
point is annexed to the precept in the law concerning adora-
tion. For as soon as men have made a visible figure of God,
they attach Divine power to it. Such is the stupidity of
men, that they confine God to any image which they make
to rejiresent him, and therefore cannot but worship it. Nor is
it of any importance, whether they worship simply the idol, or
God in the idol ; it is always idolatry, when Divine honours
are paid to an idol, under any pretence whatsoever. And as
God will not be worshipped in a superstitious or idolatrous
manner, whatever is conferred on idols is taken from him.
Let this be considered by those who seek such miserable pre-
texts for the defence of that execrable idolatry, with which,
for many ages, true religion has been overwhelmed and sub-
verted. The images, they say, are not considered as gods.
Neither were the Jews so thoughtless as not to remember, that
it was God by whose hand they had been conducted out of
Egypt, before they made the calf But when Aaron said that
those were the gods by whom they had been liberated from
Egypt, they boldly assented ; (i) signifying, doubtless, that
they would keep in remembrance, that God himself was their
deliverer, while they could see him going before them in the
calf. Nor can we believe the heathen to have been so stu^nd,
as to conceive that God was no other than wood and stone.
For they changed the images at pleasure, but always retained
in their minds the same gods ; and there were many images
for one god ; nor did they imagine to themselves gods in pro-
portion to the multitude of images : besides, they daily con-
secrated new images, but without supposing that they made
new gods. Read the excuses, which, Augustine says, (c)
were alleged by the idolaters of the age in which he lived.
When they were charged with idolatry, the vulgar replied,
that they worshipped, not the visible figure, but the Divinity
that invisibly dwelt in it. But they, whose religion was, as
he expresses himself, more refined, said, that they worshipped
neither the image, nor the spirit represented by it ; but that
in the corporeal figure they beheld a sign of that which they
ought to worship. What is to be inferred from this, but that
all idolaters, whether Jewish or Gentile, have been guided by
the notion which I have mentioned? Not content with a
spiritual knowledge of God, they thought that they should
receive more clear and familiar impressions of him by means
of images. After they had once pleased themselves with such
a preposterous representation of God, they ceased not from
being deluded with new fallacies, till they imagined that God

(&) Exod. xxxii. 4 — 6. (c) In Psalm cxlu.

CHAP. XI.] CHRISTIAN RELIGION. 107

displayed his power in images. Nevertheless, the Jews were
persuaded that, under such images, they worshipped the
eternal God, the one true Lord of heaven and earth ; and the
heathen, that they worshipped their false gods, whom they
pretended to be inhabitants of heaven.

X. Those who deny that this has been done in time past,
and even within our own remembrance, assert an impudent
falsehood. For why do they prostrate themselves before images?
And when about to pray, why do they turn themselves to-
wards them, as towards the ears of God ? For it is true, as Au-
gustine says, (d) " That no man prays or worships thus, look-
ing on an image, who is not impressed with an opinion that
he shall be heard by it, and a hope that it will do for him as
he desires." Why is there so great a difference between im-
ages of the same god, that one is passed by with little or no
respect, and another is honoured in the most solemn manner ?
Why do they fatigue themselves with votive pilgrimages, in
going to see images resembling those which they have at home ?
Why do they at this day fight, even to slaughter and destruction,
in defence of them, as of their country and religion, so that they
could part with the only true God more easily than with their
idols ? Yet I am not here enumerating the gross errors of the
vulgar, which are almost infinite, and occupy nearly the hearts
of all ; I only relate what they themselves allege, when they
are most anxious to exculpate themselves from idolatry. " We
never," say they, "call them our gods." Nor did the Jews or
heathen in ancient times call them their gods ; and yet the
Prophets, in all their writings, were constantly accusing them
of fornication with wood and stone, only on account of such
things as are daily practised by those who wish to be thought
Christians ; that is, for worshipping God, by corporeal adoration
before figures of wood or stone.

XI. I am neither ignorant, nor desirous of concealing, that
they evade the charge by a more subtle distinction, which will
soon be noticed more at large. They pretend that the rever-
ence which they pay to images is si(5wXo5ouX£ia, (service of im-
ages,) but deny that it is siSuXo'KaTpsia (worship of images.)
For in this manner they express themselves, Avhen they main-
tain, that the reverence which they call dulia, may be given
to statues or pictures, without injury to God. They consider
themselves, therefore, liable to no blame, while they are only
the servants of their idols, and not worshippers of them ; as
though worship were not rather inferior to service. And yet,
while they seek to shelter themselves under a Greek term,
they contradict themselves in the most childish manner. For

(d) In Psalm cxiii.

108 INSTITUTES OF THE [bOOK I,

since the Greek word Xarpsusiv signifies nothing else but to wor-
ship, what they say is equivalent to a confession that they
adore their images, but without adoration. Nor can they
justly object, that I am trying to insnare them with words :
they betray their own ignorance in their endeavours to raise a
mist before the eyes of the simple. But, however eloquent
they may be, they will never be able, by their rhetoric, to
prove one and the same thing to be two different things. Let
them point out, I say, a difference in fact, that they may be ac-
counted different from ancient idolaters. For as an adulterer,
or homicide, will not escape the imputation of guilt, by giving
his crime a new and arbitrary name, so it is absurd that these
persons should be exculpated by the subtle invention of a name,
if they really differ in no respect from those idolaters whom
they themselves are constrained to condemn. But their case
is so far from being different from that of former idolaters, that
the source' of all the evil is a preposterous emulation, with
v/hich they have rivalled them by exercising their minds in
contriving, and their hands in forming, visible symbols of the
Deity.

XII. Nevertheless, I am not so scrupulous as to think that
no images ought ever to be permitted. But since sculpture and
painting are gifts of God, I wish for a pure and legitimate use
of both ; lest those things, which the Lord hath conferred on
us for his glory and our benefit, be not only corrupted by pre-
posterous abuse, but even perverted to our ruin. We think it
unlawful to make any visible figure as a representation of God,
because he hath himself forbidden it, and it cannot be done
without detracting, in some measure, from his glory. Let it
not be supposed that we are singular in this opinion ; for that
all sound writers have uniformly reprobated the practice, must
be evident to persons conversant with their works. If, then, it
be not lawful to make any corporeal representation of God,
much less will it be lawful to worship it for God, or to worship
God in it. We conclude, therefore, that nothing should be
painted and engraved but objects visible to our eyes : the Di-
vine Majesty, which is far above the reach of human sight,
ought not to be corrupted by unseemly figures. The subjects
of those arts consist partly of Iiistories and transactions, partly
of images and corporeal forms, without reference to any transac-
tions. The former are of some use in information or recollec-
tion ; the latter, as far as I see, can furnish nothing but amuse-
ment. And yet it is evident, that almost all the images, which
have hitherto been set up in the churches, have been of this
latter description. Hence it may be seen, that they were placed
there, not with judgment and discrimination, but from a foolish
and inconsiderate passion for them. I say nothing here of the

CHAP. XI.] CHRISTIAN RELIGION. 109

impropriety and indecency conspicuous in most of them, and
the wanton hcentiousness displayed in them by the painters
and statuaries, at which I have before hinted : I only assert,
that even if they were intrinsically faultless, still they would
be altogether unavailing for the purposes of instruction.

XIII. But, passing over that ditference also, let us consider,
as we proceed, whether it be expedient to have any images at
all in Christian temples, either descriptive of historical events,
or representative of human forms. In the first place, if the
authority of the ancient Church have any influence with us,
let us remember, that for about five hundred years, while re-
ligion continued in a more prosperous state, and purer doctrhie
prevailed, the Christian churches were generally without
images. They were then first introduced, therefore, to orna-
ment the churches, when the purity of the ministry had begun
to degenerate. I will not dispute what was the reason which
influenced the first authors of them ; but if you compare one
age with another, you will see that they were much declined
from the integrity of those who had no images. Who can
suppose, that those holy fathers would have permitted the
Church to remain so long destitute of what they judged use-
ful and salutary for it ? The fact was, that, instead of omitting
them through ignorance or negligence, they perceived them
to be of little or no use, but, on the contrary, pregnant with
much danger ; and, therefore, intentionally and wisely re-
jected them. This is asserted in express terms by Augustine :
" When they are fixed," says he, "in those places in an hon-
ourable elevation, to attract the attention of those who are
praying and sacrificing, though they are destitute of sense
and life, yet, by the very similitude of living members and
senses, they aff'ect weak minds, so that they appear to them
to live and breathe," &/C. (e) And in another place : " Fox
that representation of members leads, and, as it were, con-
strains, the mind, which animates a body, to suppose that
body to be endued with perception, which it sees to be very
similar to its own," &c. And a little after : " Idols have more
influence to bow down an unhappy soul, because they have a
mouth, eyes, ears, and feet, than to correct it, because they
neither speak, nor see, nor hear, nor walk." This indeed
appears to be the reason of John's exhortation to " keep our-
selves," not only from the worship of idols, but " from idols "
themselves. And we have found it too true, that, through
the horrible frenzy, which, almost to the total destruction of
piety, hath heretofore possessed the world, as soon as images
are set up in churches, there is, as it were, a standard of idol-

(e) Epist. 49. De Civ. Dei. lib. iv. cap. 31.

110 INSTITUTES OF THE [bOOK 1,

atry erected ; for the folly of mankind cannot refrain from
immediately falling into idolatrous worship. But, even if the
danger were less, yet, when I consider the use for which tem-
ples were designed, it appears to me extremely unworthy of
their sanctity, to receive any other images, than those natural
and expressive ones, which the Lord hath consecrated in his
word ; I mean Baptism, and the Supper of the Lord, and the
other ceremonies, with which our eyes ought to be more at-
tentively engaged, and more sensibly affected, than to require
any others formed by human ingenuity. Behold the incom-
parable advantages of images ! the loss of which, if you believe
the papists, nothing can compensate.

XIY. The remarks already made on this subject, I think,
would be sufficient, if it were not necessary to take some
notice of the Council of Nice ; not that very celebrated one,
which was convened by Constantine the Great, but that which
was held about eight hundred years ago, by the command,
and under the auspices, of the Empress Irene. For that
Council decreed, not only that images should be had in
churches, but also that they should be worshipped. And,
notwithstanding what I have advanced, the authority of the
Council would raise a strong prejudice on the contrary side.
Though, to confess the truth, I am not much concerned at
this, as I am to show the reader their extreme madness, whose
fondness for images exceeded any thing that was becoming
in Christians. But let us despatch this point first : the present
advocates for the use of images, allege the authority of that
Nicene Council in their defence. There is a book extant,
written in refutation of this practice, under the name of Char-
lemagne ; which, from the diction, we may conclude was com-
posed at the same time. In this work are recited the opinions
of the bishops who attended the Council, and the arguments
they used in the controversy. John, the delegate of the
Eastern churches, said, " God created man in his own image ; "
and hence he inferred that we ought to have images. The
same prelate thought that images were recommended to us by
this sentence : " Show me thy face, for it is glorious." An-
other, to prove that they ought to be placed on the altars,
cited this testimony : " No man lighteth a candle, and putteth
it under a bushel." Another, to show the contemplation of
these to be useful to us, adduced a verse from a Psalm : " The
light of thy countenance, O Lord, is sealed upon us." Another
pressed this comparison into his service : " As the patriarchs
used the sacrifices of the heathen, so Christians ought to have
the images of saints, instead of the idols of the heathen."
In the same manner they tortured that expression, " Lord, I
have loved the beauty of thy house." But the most ingenious

CHAP. XI.] CHRISTIAN RELIGION. Ill

of all was their interpretation of this passage: "As we have
heard, so have we seen ; " that therefore God is known, not
only by the hearing of his word, but by the contemplation of
images. Similar is the subtlety of Bishop Theodore : " God
is glorious in his saints." And in another place it is said, " In
the saints that are in the earth : " therefore this ought to be
referred to images. But their impertinencies and absurdities
are so disgusting, that I am quite ashamed to repeat them.

XV. When they dispute concerning adoration, they bring
forward Jacob's worshipping of Pharaoh, and of the staff of
Joseph, and of the inscription erected by himself; although,
in this last instance, they not only corrupt the sense of the
Scripture, but allege what is nowhere to be found. These
passages also, " Worship his footstool ; " " Worship in his holy
hill ; " and, "All the rich of the people shall supplicate thy
face ; " they consider as apposite and conclusive proofs. If
any one wished to represent the advocates for images in a
ridiculous point of view, could he possibly ascribe to them
greater and grosser instances of folly ? But, that no doubt
of this might remain, Theodosius, bishop of Mira, defends the
propriety of worshipping images from the dreams of his arch-
deacon, as seriously as if he had an immediate revelation from
heaven. Now, let the advocates of images go and urge upon
us the decree of that Council ; as though those venerable fa-
thers had not entirely destroyed all their credit by such puerile
treatment of the sacred Scriptures, or such impious and shame-
ful mutilation of them.

XVI. I come now to those prodigies of impiety, which it is
wonderful that they ever ventured to broach ; and more won-
derful still, that they have not been opposed with universal
detestation. It is right to expose this flagitious madness, that
the worship of images may at least be deprived of the pretence
of antiquity, which the papists falsely urge in its favour.
Theodosius, bishop of Amorum, denounces an anathema
against all who are averse to the worship of images. Another
imputes all the calamities of Greece and the East to the crime
of not having worshipped them. What punishments, then,
did the Prophets, Apostles, and Martyrs deserve, in whose
time images were unknown ? They add further. If the image
of the emperor be met by processions with perfumes and in-
cense, much more is this honour due to the images of the saints.
Constantius, bishop of Constance, in Cyprus, professes his rev-
erence for images, and avows that he will pay them the same
worship and honour as is due to the Trinity, the source of all
life ; and whoever refuses to do the same, he anathematizes
and dismisses with the Manichees and Marcionites. And,
lest you should suppose this to be the private opinion of an

112 INSTITUTES OF THE [bOOK I.

individual, they all declare their assent to it. John, the dele-
gate of the Eastern churches, carried by the fervour of his
zeal to still greater lengths, asserts it to be better to admit all
the brothels of the world into one city, than to reject the
worship of images. At length it was unanimously decreed,
that the Samaritans were worse than all heretics, and that the
adversaries of images were worse than the Samaritans. But,
that the farce might not want its usual plaudit, they add this
clause : '* Let them rejoice and exult, who have the image of
Christ, and offer sacrifice to it." Where is now the distinction
of latria and dulia, with which they attempt to deceive both
God and men ? For the Council gives the same honour, with-
out any exception, to images and to the living God.

CHAPTER XII.

GOD CONTRADISTINGUISHED FROM IDOLS, THAT HE MAY BE S0LEL7
AND SUPREMELY WORSHIPPED.

We said, at the beginning, that the knowledge of God consists
not in frigid speculation, but is accompanied by the worship of
him. We also cursorily touched on the right method of wor-
shipping him, which will be more fully explained in other
places. I now only repeat, in few words, that whenever the
Scripture asserts that there is but one God, it contends not for
the bare name, but also teaches, that whatever belongs to the
Deity, should not be transferred to another. This shows how
pure religion differs from idolatry. The Greek word svasQsta
certainly signifies right worship, since even blind mortals, gro-
ping in the dark, have always perceived the necessity of some
certain rule, that the worship of God may not be involved
xn disorder and confusion. Although Cicero ingeniously and
correctly derives the word religion from a verb signifying
"to read over again," or "to gather again;" yet the rea-
son he assigns for it, that good worshippers often recollect,
and diligently reconsider what is true, is forced and far-fetched.
I rather think the word is opposed to a liberty of wandering
without restraint ; because the greater part of the world rashly
embrace whatever they meet with, and also ramble from one
thing to another ; but piety, in order to walk with a steady
step, collects itself within its proper limits. The word super-
stition also appears to me to import a discontent with the
method and order prescribed, and an accumulation of a super-

CHAP. XII.] CHRISTIAN RELIGION. 113

fluons mass of vain things. But to leave the consideration of
words, it has been generally admitted, in all ages, that religion
is corrupted and perverted by errors and falsehoods ; whence
we infer, that when we allow ourselves any thing from incon-
siderate zeal, the pretext alleged by the superstitious is alto-
gether frivolous. Although this confession is in the mouths
of all, they betray, at the same time, a shameful ignorance,
neither adhering to the one true God, nor observing any dis-
crimination in his worship, as we have before shown. But
God, to assert his own right, proclaims that he is "jealous,"
and will be a severe avenger, if men confound him with any
fictitious deity ; and then, to retain mankind in obedience, he
defines his legitimate worship. He comprises both in his law,
where he first binds the faithful to himself, as their sole legis-
lator ; and then prescribes a rule for the right worship of him
according to his will. Now, of the law, since the uses and
ends of it are various, I shall treat in its proper place : at
present, I only remark, that it sets up a barrier to prevent men
turning aside to corrupt modes of worship. Let us remember,
what I have already stated, that, unless every thing belonging
to Divinity remain in God alone, he is spoiled of his honour,
and his worship is violated. And here it is necessary to ani-
madvert more particularly on the subtle fallacies of supersti-
tion. For it revolts not to strange gods, in such a manner as
to appear to desert the supreme God, or to degrade him to a
level with others ; but, allowing him the highest place, it sur-
rounds him with a multitude of inferior deities, among whom
it distributes his honours ; and thus, in a cunning and hypocrit-
ical manner, the glory of Divinity is divided among many, in-
stead of remaining wholly in one. Thus the ancient idolaters,
Jews as well as Gentiles, imagined one God, the Father and
Governor of all, and subordinate to him a vast multitude of
other deities ; to whom, in common with the supreme God,
they attributed the government of heaven and earth. Thus
the saints, who departed out of this life some ages ago, are
exalted to the society of God, to be worshipped, and invoked,
and celebrated like him. We suppose, indeed, the glory of
God not to be sullied with this abomination ; whereas it is, in
a great measure, suppressed and extinguished, except that we
retain some faint notion of his supreme power ; but, at the
same time, deceived with such impostures, we are seduced to
the worship of various deities.

II. On this account was invented the distinction of latria
and dulia, as they express themselves, by which they con-
ceived they might safely ascribe divine honours to angels and
deceased men. For it is evident, that the worship which pa-
pists pay to the saints, differs not in reality from the worship

VOL. I. 15

Hi INSTITUTES OF THE [bOOK I.

of God ; for they adore God and them promiscuously ; but
when they are accused of it, they evade the charge with this
subterfuge, that they preserve inviolate to God what belongs
to him, because they leave him "Kurpsia. But since the ques-
tion relates to a thing, not to a word, who can bear their care-
less tritiing on the most important of all subjects ? But, to pass
this also, they will gain nothing at last by their distinction,
but that they render worship to God alone, and service to the
saints. For Xarpsja, in Greek, signifies the same as cultus in
Latin, [and worship in English ;] but 6o\fKsia properly signifies
servitus, [service ;] and yet, in the Scriptures, this distinction is
sometimes disregarded. But, suppose it to be a constant dis-
tinction, it remains to be inquired, what is the meaning of
each term. Awrpsia is loorship ; SouXsia is service. Now, no
one doubts, that to serve is more than to worship or honour.
For it would be irksome to serve many persons, whom you
would not refuse to honour. So unjust is the distribution, to
assign the greater to the saints, and leave to God that which is
less. But many of the ancients, it is urged, have used this
distinction. What is that to the purpose, if every one per-
ceives it to be not only improper, but altogether frivolous ?

111. Leaving these subtleties, let us consider the subject
itself. Paul, when he reminds the Galatians what they had
been before they were illimiinated in the knowledge of God,
says, that they "did service to them which by nature were no
gods."(/) Though he mentions not Xarpsia, (worship,) is
their idolatry therefore excusable ? He certainly condemns that
perverse superstition, which he denominates SouXsta, (service,)
equally as much as if he had used the word Xcc<rp;ia, (worship.)
And when Christ repels the assault of Satan with this shield,
'"' It is written. Thou shalt worship the Lord thy God," (g)
the word Xarpsia came not into the question ; for Satan required
nothing but A'poo'xuvyjO'ig, (prostration, or adoration.) So, when
John is reprehended by an angel, for having fallen on his
knees before him, (h) we must not understand that John was
so stupid as to intend to transfer to an angel the honour due ex-
clusively to God. But since all worship, that is connected
with religion, cannot but savour of Divine, he could not
(Tpoa'xuvsiv) prostrate himself before the angel, without de-
tracting from the glory of God. We read, indeed, frequently,
of men having been worshipped ; but that was civil honour,
so to speak ; religion has a different design ; and no sooner is
religion connected with worship, or homage, than it produces
a profanation of the Divine honour. We may see the same
in Cornelius, who had not made such a small progress in
piety, as not to ascribe supreme worship to God alone. When

(/) Gal. iv. 8. («■) Matt. iv. 10. ' (A) Rev. xix. 10; xxii. 8, 9.

CHAP. XTIT.] CHRISTIAN RELIGION. 115

he " fell down " before Peter, therefore, it certainly was not
with an intention of worshipping him instead of God : («) yet
Peter positively forbade him to do it. And why was this,
but because men never so particularly distinguish between the
worship or homage of God, and that of the creatures, as to
avoid transferring to a creature what belongs exclusively to
God ? Wherefore, if we desire to have but one God, let us
remember, that his glory ought not, in the least, to be dimin-
ished ; but that he must retain all that belongs to him.
Therefore Zechariah, when speaking of the restoration of the
Church, expressly declares, not only that "there shall be one
Lord," but also " that his name shall be one ; " (k) signifying,
without doubt, that he will have nothing in common with
idols. Now, what kind of worship God requires, will be
seen, in due course, in another place. For he hath been
pleased, in his law, to prescribe to mankind what is lawful
and right ; and so to confine them to a certain rule, that every
individual might not take the liberty of inventing a mode of
worship according to his own fancy. But, since it is not
proper to burden the reader, by confounding many subjects
together, I shall not enter on that point yet ; let it suffice to
know, that no religious services can be transferred to any
other than God alone, without committing sacrilege. At first,
indeed, superstition ascribed Divine honours either to the sun,
or to the other stars, or to idols. Afterwards followed am-
bition, which, adorning men with the spoils of God, dared to
profane every thing that was sacred. And although there re-
mained a persuasion, that they ought to worship a supreme
God, yet it became customary to offer sacrifices promiscuously
to genii, and inferior deities, and deceased heroes. So steep
is the descent to this vice, to communicate to a vast multitude
that which God particularly challenges to himself alone !

CHAPTER XIII.

ONE DIVINE ESSENCE, CONTAINING THREE PERSONS, TAUGHT IN
THE SCRIPTURES TROM THE BEGINNING.

What is taught in the Scriptures concerning the immensity
and spirituality of the essence of God, should serve not only to
overthrow the foolish notions of the vulgar, but also to refute
the subtleties of profane philosophy. One of the ancients, (^)

(0 Acts X. 25. (k) Zech. xiv. 9. (0 Seneca, ProBf. lib. 1. Qutest. Nat.

116 INSTITUTES OF THE [bOOK I.

in his own conception very shrewdly, said, that whatever we
see, and whatever we do not see, is God. But he imagined
that the Deity was diffused through every part of the world.
But, although God, to keep us within the bounds of sobriety,
speaks but rarely of his essence, yet, by those two attributes,
which I have mentioned, he supersedes all gross imaginations,
and represses the presumption of the human mind. For, sure-
ly, his immensity ought to inspire us with awe, that we may not
attempt to measure him with our senses ; and the spirituality
of his nature prohibits us from entertaining any earthly or car-
nal speculations concerning him. For the same reason, he re-
presents his residence to be " in heaven ; " for though, as he is
incomprehensible, he fills the earth also ; yet, seeing that our
minds, from their dulness, are continually dwelling on the earth,
in order to shake off our sloth and inactivity, he properly raises
us above the world. And here is demolished the error of the
Manichees, who, by maintaining the existence of two original
principles, made the devil, as it were, equal to God. This cer-
tainly was both dividing the unity of God, and limiting his im-
mensity. For their daring to abuse certain testimonies of
Scripture betrayed a shameful ignorance ; as the error itself
evidenced an execrable madness. The Anthropomorphites also,
who imagined God to be corporeal, because the Scripture fre-
quently ascribes to him a mouth, ears, eyes, hands, and feet, are
easily refuted. For who, even of the meanest capacity, under-
stands not, that God lisps, as it were, with us, just as nurses
are accustomed to speak to infants ? Wherefore, such forms of
expression do not clearly explain the nature of God, but ac-
commodate the knowledge of him to our narrow capacity ; to
accomplish which, the Scripture must necessarily descend far
below the height of his majesty.

II. But he. also designates himself by another peculiar charac-
ter, by which he may be yet more clearly distinguished ; for,
while he declares himself to be but One, he proposes himself to
be distinctly considered in Three Persons, without apprehending
which, we have only a bare and empty name of God floating in
our brains, without any idea of the true God. Now, that no
one may vainly dream of three gods, or suppose that the simple
essence of God is divided among the three Persons, we must
seek for a short and easy definition, which will preserve us
from all error. But since some violently object to the word
Person, as of human invention, we must first examine the rea-
sonableness of this objection. When the Apostle denomiimtes
the Son the expre-ss image of the hypostasis of the Father, he
undoubtedly ascribes to the Father some subsistence, in which
he differs from the Son. For to understand this word as sy-
nonymous with Essence, (as some interpreters have done, as

CHAP. XIII.] CHRISTIAN RELIGION. 117

though Christ, hke wax impressed with a seal, represented in
himself the substance of the Father,) were not only harsh, but
also absurd. For the essence of God being simple and indivisi-
ble, he who contains all in himself, not in part, or by derivation,
but in complete perfection, could not, without impropriety,
and even absurdity, be called the express image of it. But since
the Father, although distinguished by his own peculiar property,
hath expressed himself entirely in his Son, it is with the great-
est reason asserted that he hath made his hypostasis conspic-
uous in him ; with which the other appellation, given him in
the same passage, of " the brightness of his glory," exactly
corresponds. From the words of the Apostle, we certainly
conclude, that there is in the Father a proper hypostasis, which
is conspicuous in the Son. And thence also we easily infer
the hypostasis of the Son, which distinguishes him from the
Father. The same reasoning is applicable to the Holy Spirit ;
for we shall soon prove him also to be God ; and yet he must,
of necessity, be considered as distinct from the Father. But
this is not a distinction of the essence, which it is unlawful to
represent as any other than simple and undivided. It follows,
therefore, if the testimony of the Apostle be credited, that there
are in God three hypostases. And, as the Latins have ex-
pressed the same thing by the word person, it is too fastidious
and obstinate to contend about so clear a matter. If we wish
to translate word for word, we may call it subsistence. Many,
in the same sense, have called it substance. Nor has the word
person been used by the Latins only ; but the Greeks also, for
the sake of testifying their consent to this doctrine, taught the
existence of three ^poCw'Tra (persons) in God. But both Greeks
and Latins, notwithstanding any verbal difference, are in perfect
harmony respecting the doctrine itself.

III. Now, though heretics rail at the word person, or some
morose and obstinate men clamorously refuse to admit a name
of human invention ; since they cannot make us assert that
there are three, each of whom is entirely God, nor yet that
there are more gods than one, how very unreasonable is it to
reprobate words which express nothing but what is testified and
recorded in the Scriptures ! It were better, say they, to restrain
not only our thoughts, but our expressions also, within the
limits of the Scripture, than to introduce exotic words, which
may generate future dissensions and disputes ; for thus we
weary ourselves with verbal controversies ; thus the truth is
lost in altercation ; thus charity expires in odious contention.
If they call every word exotic, which cannot be found in the
Scriptures in so many syllables, they impose on us a law which
is very unreasonable, and which condemns all interpretation,
but what is composed of detached texts of Scripture connected

118 INSTITUTES OF THE [bOOK I.

together. But if by exotic they mean that which is curiously
contrived, and superstitiously defended, which tends to conten-
tion more than to edification, the use of which is either unsea-
sonable or unprofitable, which offends pious ears with its harsh-
ness, and seduces persons from the simplicity of the Divine
word, I most cordially embrace their modest opinion. For I
think that we ought to speak of God with the same religious cau-
tion, which should govern our thoughts of him ; since all the
thoughts that we entertain concerning him merely from our-
selves, are foolish, and all our expressions absurd. But there
is a proper medium to be observed : we should seek in the
Scriptures a certain rule, both for thinking and for speaking ;
by which we may regulate all the thoughts of our minds, and
all the words of our mouths. But what forbids our expressing,
in plainer words, those things which, in the Scriptures, are, to
our understanding, intricate and obscure, provided our expres-
sions religiously and faithfully convey the true sense of the
Scripture, and are used with modest caution, and not without
sufficient occasion ? Of this, examples sufficiently numerous
are not wanting. But, when it shall have been proved, that
the Church was absolutely necessitated to use the terms Trinity
and Persons, if any one then censures the novelty of the words,
may he not be justly considered as offended at the light of the
truth ? as having no other cause of censure, but that the truth
is explained and elucidated ?

IV. But such verbal novelty (if it must have this appella-
tion) is principally used, when the truth is to be asserted in
opposition to malicious cavillers, who elude it by crafty eva-
sions ; of which we have too much experience in the present
day, who find great difficulty in refuting the enemies of pure
and sound doctrine : possessed of serpentine lubricity, they
escape by the most artful expedients, unless they are vigor-
ously pursued, and held fast when once caught. Thus the
ancients, pestered with various controversies against erroneous
dogmas, were constrained to express their sentiments with the
utmost perspicuity, that they might leave no subterfuges to
the impious, who availed themselves of obscure expressions,
for the concealment of their errors. Unable to resist the clear
testimonies of the Scriptures, Arius confessed Christ to be
God, and the Son of God ; and, as though this were all that
was necessary, he pretended to agree with the Church at large.
But, at the same time, he continued to maintain that Christ
was created, and had a beginning like other creatures. To
draw the versatile subtlety of this man from its concealment,
the ancient Fathers proceeded further, and declared Christ to
be the eternal Son of the Father, and consubstantial with the
Father. Here impiety openly discovered itself, when the Arians

CHAP. XIII.] CHRISTIAN RELIGION. 119

began inveterately to bate and execrate the name oixoojVios, (con-
substantial.) But if, in the first instance, they had sincerely
and cordially confessed Christ to be God, they would not have
denied him to be consubstantial with the Father. Who can
dare to censure those good men. as quarrelsome and conten-
tious, for having kindled such a flame of controversy, and dis-
turbed the peace of the Church on account of one little word ?
That little word distinguished Christians, who held the pure
faith, from sacrilegious Arians. Afterwards arose Sabellius,
who considered the names of Father, Son, and Holy Spirit,
as little more than empty sounds ; arguing, that they were
not used on account of any real distinction, but were different
attributes of God, whose attributes of this kind are numerous.
If the point came to be controverted, he confessed, that he
believed the Father to be God, the Son God, and the Holy
Spirit God ; but he would readily evade all the force of this
confession, by adding, that he had said no other than if he
had called God potent, and just, and wise. And thus he came
to another conclusion, that the Father is the Son, and that the
Holy Spirit is the Father, without any order or distinction.
The good doctors of that age, who had the interest of religion
at heart, in order to counteract the wickedness of this man,
maintained, on the contrary, that they ought really to ac-
knowledge three peculiar properties in one God. And, to
defend themselves against his intricate subtleties, by the plain
and simple truth, they affirmed, that they truly subsisted in
the one God ; or, what is the same, that in the unity of God
there subsisted a trinity of Persons.

V. If, then, the words have not been rashly invented, we
should beware lest we be convicted of fastidious temerity in
rejecting them. I could wish them, indeed, to be buried in
oblivion, provided this faith were universally received, that
the Father, Son, and Holy Spirit, are the one God ; and that
nevertheless the Son is not the Father, nor the Spirit the Son,
but that they are distinguished from each other by some pe-
culiar property. I am not so rigidly precise as to be fond of
contending for mere words. For I observe that the ancients,
who otherwise speak on these subjects with great piety, are
not consistent with each other, nor, in all cases, with themselves.
For what forms of expression, adopted by councils, does
Hilary excuse ! To what extremes does Augustine some-
times proceed! How different are the Greeks from the
Latins ! But of this variation, let one example suffice : when
the Latins would translate the word ofAooutrio?, they called it
consubstantial, signifying the substance of the Father and the
Son to be one, and thus using substance for essence. Whence
also Jerome, writing to Damasus, pronounces it to be sacrilege

120 INSTITUTES OF THE [bOOK I.

to say that there are three substances in, God. Yet, that there
are three substances in God, you will find asserted in Hilary
more than a hundred times. But how perplexed is Jerome
on the word hypostasis ! For he suspects some latent poison
in the assertion, that there are three hypostases in God. And
if any one uses this word in a pious sense, he refrains not from
calling it an improper expression ; if, indeed, he was sincere
in this declaration, and did not rather knowingly and wilfully
endeavour to asperse, with a groundless calumny, the bishops
of the East, whom he hated. He certainly discovers not much
ingenuousness in affirming that, in all the profane schools,
a-jdia (essence) is the same as u^orfTarfi?, (hypostasis,) which the
trite and common use of the words universally contradicts.
More modesty and liberality are discovered by Augustine,
who, though he asserts that the word hypostasis, in this sense,
is new to Latin ears, yet leaves the Greeks their usual phra-
seology, and even peaceably tolerates the Latins, who had im-
itated their language ; and the account of Socrates, in the
sixth book of his Tripartite History, seems to imply, that it was
by ignorant men that it had first been improperly applied to this
subject. The same Hilary accuses the heretics of a great
crime, in constraining him, by their wickedness, to expose to
the danger of human language those things which ought to
be confined within the religion of the mind ; plainly avowing
that this is to do things unlawful, to express things inexpressible,
to assume things not conceded. A little after, he largely ex-
cuses himself for his boldness in bringing forward new terms ;
for, when he has used the names of nature. Father, Son, and
Spirit, he immediately adds, that whatever is sought further,
is beyond the signification of language, beyond the reach of
oi^r senses, beyond the conception of our understanding. And,
in another place, he pronounces that happy were the bishops
of Gaul, who had neither composed, nor received, nor even
known, any other confession but that ancient and very simple
one, which had been received in all the churches from the
days of the Apostles. Very similar is the excuse of Augus.tine,
that this word was extorted by necessity, on account of the
poverty of human language on so great a subject, not for the
sake of expressing what God is, but to avoid passing it over
in total silence, that the Father, Son, and Spirit are three.
This moderation of those holy men should teach us, not to
pass such severe censures on those who are unwilling to sub-
scribe to expressions adopted by us, provided they are not
actuated by pride, perverseness, or disingenuous subtlety. But
let them also, on the other hand, consider the great necessity
which constrains us to use such language, that, by degrees,
they may at length be accustomed to a useful phraseology.

CHAP. XIII.] CHRISTIAN RELIGION. 121

Let them also learn to beware, since we have to oppose the
Arians on one side, and the Sabellians on the other, lest, while
they take offence at both these parties being deprived of all
opportunity of evasion, they cause some suspicion that they
are themselves the disciples either of Arius or of Sabellius.
Arius confesses, "that Christ is God;" but maintains also,
" that he was created, and had a beginning." He acknowledges
that Christ is "one with the Father ; " but secretly whispers
in the ears of his disciples, that he is " united to him," like
the rest of the faithful, though by a singular privilege. Say
that he is consubstantial, you tear off the mask from the
hypocrite, and yet you add nothing to the Scriptures. Sa-
bellius asserts, " that the names Father, Son, and Spirit, are
expressive of no distinction in the Godhead." Say that they
are three, and he will exclaim, that you are talking of " three
gods." Say, " that in the one essence of God there is a trinity
of Persons," and you will at once express what the Scriptures
declare, and will restrain such frivolous loquacity. Now, if
any persons are prevented, by such excessive scrupulousness,
from admitting these terms, yet not one of them can deny,
that, when the Scripture speaks of one God, it should be un-
derstood of a unity of substance ; and that, when it speaks
of three in one essence, it denotes the Persons in this trinity.
When this is honestly confessed, we have no further concern
about words. But I have found, by long and frequent ex-
perience, that those who pertinaciously contend about words,
cherish some latent poison ; so that it were better designedly
to provoke their resentment, than to use obscure language for
the sake of obtaining their favour.

VI. But, leaving the dispute about terms, I shall now enter
on the discussion of the subject itself. What I denominate a
Person, is a subsistence in the Divine essence, which is re-^
lated to the others, and yet distinguished from them by an in-
communicable property. By the word subsistence we mean
something different from the word essence. For, if the Word
were simply God, and had no peculiar property, John had
been guilty of impropriety in saying that he was always ivith
God. (l) When he immediately adds, that the Word also was
God, he reminds us of the unity of the essence. But because
he could not be with God, without subsisting in the Father,
hence arises that subsistence, which, although inseparably con-
nected with the essence, has a peculiar mark, by which it is
distinguished from it. Now, I say that each of the three sub-
sistences has a relation to the others, but is distinguished from
them by a peculiar property. We particularly use the word

(0 John i. 1.

VOL. I. 16

122 INSTITUTES OF THE [bOOK I.

relation, (or comparison,) here, because, when mention is made
simply and indefinitely of God, this name pertains no less to
the Son and Spirit, than to the Father. But wlienever the
Father is compared with the Son, the property peculiar to
each distinguishes him from the other. Thirdly, whatever
is proper to each of them, I assert to be incommunicable, be-
cause whatever is ascribed to the Father as a character of
distinction, cannot be applied or transferred to the Son. Nor,
indeed, do I disapprove of the definition of TertuUian, if rightly
understood : " That there is in God a certain distribution or
economy, which makes no change in the unity of the essence."
VII. But before I proceed any further, I must prove the
Deity of the Son and of the Holy Spirit ; after which we
shall see how they differ from each other. When the Scrip-
ture speaks of the Word of God, it certainly were very absm'd
to imagine it to be only a transient and momentary sound,
emitted into the air, and coming forth from God himself; of
which nature were the oracles, given to the fathers, and all
the prophecies. It is rather to be understood of the eternal
wisdom residing in God, whence the oracles, and all the
prophecies, proceeded. For, according to the testimony of
Peter, (m) the ancient Prophets spake by the Spirit of Christ
no less than the Apostles and all the succeeding ministers of
the heavenly doctrine. But, as Christ had not yet been man-
ifested, we must necessarily understand that the Word was
begotten of the Father before the world began. And if the
Spirit that inspired the Prophets was the Spirit of the Word,
we conclude, beyond all doubt, that the Word was truly God.
And this is taught by Moses, with sufficient perspicuity, in the
creation of the world, in which he represents the Word as
acting such a conspicuous part. For why does he relate that
God, in the creation of each of his works, said. Let this or that
be done, but that the unsearchable glory of God may resplen-
dently appear in his image ? Captious and loquacious men
would readily evade this argument, by saying, that the Word
imports an order or command ; but the Apostles are better in-
terpreters, who declare, that the worlds were created by the
Son, and that he " upholds all things by the word of his
power." {n) For here we see that the Word intends the nod
or mandate of the Son, who is himself the eternal and essential
Son of the Father. Nor, to the wise and sober, is there any
obscurity in that passage of Solomon, where he introduces
Wisdom as begotten of the Father before time began, and pre-
siding at the creation of the world, and over all the works of
God. For, to pretend that this denotes some temporary ex-

{m) 1 Pet. i. 11. (tz) Heb. i. 2, 3.

CHAP. XIII.] CHRISTIAN RELIGION. 123

pression of the will of God, were foolish and frivolous ; where-
as God then intended to discover his fixed and eternal counsel,
and even something more secret. To the same purpose also
is that assertion of Christ, " My Father worketh hitherto, and
I work." (o) For, by affirming that, from the beginning of
the world, he had continually cooperated with the Father, he
makes a more explicit declaration of what had been briefly
glanced at by Moses. We conclude, therefore, that God spake
thus at the creation, that the Word might have his part in the
work, and so that operation be common to both. But John
speaks more clearly than all others, when he represents the
Word, who from the beginning was God with God, as in
union with the Father, the original cause of all things. For
to the Word he both attributes a real and permanent essence,
and assigns some peculiar property; and plainly shows how
God, by speaking, created the world. Therefore, as all Divine
revelations are justly entitled the word of God, so we ought
chiefly to esteem that substantial Word the source of all re-
velations, who is liable to no variation, who remains with God
perpetually one and the same, and who is God himself.

YIII. Here we are interrupted by some clamorous objectors,
who, since they cannot openly rob him of his divinity, secretly
steal from him his eternity. For they say, that the Word only
began to exist, when God opened his sacred mouth in the cre-
ation of the world. But they are too inconsiderate in imagin-
ing something new in the substance of God. For, as those
names of God, which relate to his external works, began to be
ascribed to him after the existence of those works, as when he
is called the Creator of heaven and earth, so piety neither ac-
knowledges nor admits any name, signifying that God has
found any thing new to happen to himself. For, could any
thing, from any quarter, eflect a change in him, it would contra-
dict the assertion of James, that "every good gift and every per-
fect gift is from above, and cometh down from the Father of
lights, with whom is no variableness or shadow of turning." {p)
Nothing, then, is more intolerable, than to suppose a beginning
of that Word, which was always God, and afterwards the Cre-
ator of the world. But they argue, in their own apprehension
most acutely, that Moses, by representing God as having
then spoken for the first time, implies also, that there was no
Word in him before ; than which nothing is more absurd. For
it is not to be concluded, because any thing begins to be man-
ifested at a certain time, that it had no prior existence. I form
a very difterent conclusion ; that, since, in the very instant when
God said, " Let there be light," (</) the power of the Word

(o) John V. 17. (p) James i. 17. {q) Gen. i. 3.

124 INSTITUTES OF THE [bOOK I.

was clearly manifested, the Word must have existed long before.
But if any one inquires, how long, he will find no beginning.
For he limits no certain period of time, when he himself says,
" 0 Father, glorify thou me with thine own self, with the
glory which I had with thee before the Avorld was." (r) Nor
is this omitted by John ; for, before he descends to the creation
of the world, he declares that the Word " was in the beginning
with God." (s) We therefore conclude again, that the Word,
conceived of God before time began, perpetually remained with
him, which proves his eternity, his true essence, and his divinity.
IX. Though I advert not yet to the person of the Mediator,
but defer it to that part of the work which will relate to re-
demption, yet, since it ought, without controversy, to be believed
by all, that Christ is the very same Word clothed in flesh, any
testimonies which assert the Deity of Christ, will be very prop-
erly introduced here. When it is said, in the forty-fifth Psalm,
" Thy throne, O God, is for ever and ever," the Jews endeav-
our to evade its force, by pleading that the name Elohim is ap-
plicable also to angels, and to men of dignity and power. But
there cannot be found in the Scripture a similar passage, which
erects an eternal throne for a creature ; for he is not merely
called God, but is also declared to possess an eternal dominion.
Besides, this title is never given to a creature, without some
addition, as when it is said that Moses should be "a god to
Pharaoh." (t) Some read it in the genitive case, " Thy throne
is of God," which is extremely insipid. I confess, indeed, that
what is eminently and singularly excellent, is frequently called
Divine ; but it sufficiently appears from the context, that such
a meaning would be uncouth and forced, and totally inappli-
cable here. But, if their perverseness refuse to yield this point,
there certainly is no obscurity in Isaiah, where he introduces
Christ as God, and as crowned with supreme power, which is
the prerogative of God alone. " His name," says he, " shall be
called the Mighty God, the Father of eternity," &c. (v) Here
also the Jews object, and invert the reading of the passage in
this manner : " This is the name by which the mighty God,
the Father of eternity, shall call him," &c. ; so that they
would leave the Son only the title of Prince of peace. But to
what purpose would so many epithets be accumulated in this
passage on God the Father, when the design of the prophet is
to distinguish Christ by such eminent characters as may estab-
lish our faith in him ? Wherefore, there can be no doubt that
he is there denominated the Mighty God, just as, a little before,
he is called Immanuel. But nothing can be required plainer
than a passage in Jeremiah, that this should be the name

(r) John xvii. 5. (s) John i. 2. (<) Exod. vii. 1. (v) Isaiah ix. 6.

CHAP. Xlll.] CHRISTIAN RELIGION. 125

whereby the Branch of David shall be called " Jehovah our
righteousness." (20) For since the Jews themselves teach, that all
other names of God are mere epithets, but that this alone, which
they call ineffable, is a proper name expressive of his Essence,
we conclude, that the Son is the one eternal God, who declares,
in another place, that he " will not give his glory to another." (x)
This also they endeavour to evade, because Moses imposed
this name on an altar which he built, and Ezekiel on the city
of the new Jerusalem. But who does not perceive, that the
altar was erected as a monument of Moses having been exalted
by God, and that Jerusalem is honoured with the name of God,
only as a testimony of the Divine presence ? For thus speaks
the prophet : " The name of the city shall be, Jehovah is
there." (y) But Moses expresses himself thus : He "built an
altar, and called the name of it Jehovah-nissi," (my exalta-
tion.) (2;) But there is more contention about another passage
of Jeremiah, where the same title is given to Jerusalem in these
words : " This is the name wherewith she shall be called, Je-
hovah our righteousness." (a) But this testimony is so far
from opposing the truth which we are defending, that it rather
confirms it. For, having before testified that Christ is the true
Jehovah, from whom righteousness proceeds, he now pro-
nounces that the church will have such a clear apprehension of
it, as to be able to glory in the same name. In the former
place, then, is shown the original cause of righteousness, in the
latter the effect.

X. Now, if these things do not satisfy the Jews, I see not by
what cavils they can evade the accounts of Jehovah having so
frequently appeared in the character of an angel. An angel is
said to have appeared to the holy fathers. He claims for him-
self the name of the eternal God. If it be objected, that this is
spoken with regard to the character which he sustains, this by
no means removes the difficulty. For a servant would never
rob God of his honom, by permitting sacrifice to be offered to
himself. But the angel, refusing to eat bread, commands a
sacrifice to be offered to Jehovah. He afterwards demonstrates
that he is really Jehovah himself. Therefore Manoah and his
wife conclude, from this evidence, that they have seen, not a
mere angel, but God himself. Hence he says, " We shall surely
die, because we have seen God." When his wife replies, "If
the Lord were pleased to kill us, he would not have received "
a sacrifice " at our hands," (b) she clearly acknowledges him to
be God, who before is called an angel. Moreover, the reply of the
angel himself removes every doubt : " Why askest thou after
my name, seeing it is wonderful ? " So much the more detes-

(ic) Jer. xxiii. 6. (w) Ezek. xlviii. 35. (a) Jer. xxxiii. 16.

(z) Isaiah xlii. 8. (z) Exod. xvii. 15. (b) Judges xiii. 22, 23.

126 INSTITUTES OF THE [bOOK I.

table is the impiety of Servetus, in asserting that God never
appeared to Abraham and the ot'her patriarchs, but that they
worshipped an angel in his stead. But the orthodox doctors of
the church have truly and wisely understood and taught, that
the same chief augel was the Word of God, who even then be-
gan to perform some services introductory to his execution of
the office of Mediator. For though he was not yet incarnate,
he descended, as it were, in a mediatorial capacity, that he
might approach the faithful with greater familiarity. His fa-
miliar intercourse with men gave him the name of an angel ;
yet he still retained what properly belonged to him, and con-
tinued the inelfably glorious God. The same truth is attested
by Hosea, who, after relating the- wrestling of Jacob with an
angel, says, " The Lord (Jehovah) God of hosts ; Jehovah is
his memorial." (c) Servetus again cavils, that God employed
the person of an angel ; as though the prophet did not confirm
what had been delivered by Moses, — " Wherefore is it that thou
dost ask after my name ? " And the confession of the holy pa-
triarch, when he says, "I have seen God face to face," (c^)
sufficiently declares, that he was not a created angel, but one
in whom resided the fulness of Deity. Hence, also, the repre-
sentation of Paul, that Christ was the conductor of the people
in the wilderness ; because, though the time of his humiliation
was not yet arrived, the eternal Word then exhibited a type of
the office to which he was appointed. Now, if the second chap-
ter of Zechariah be strictly and coolly examined, the angel who
sends another angel is immediately pronounced the God of hosts,
and supreme power is ascribed to him. I omit testimonies in-
numerable on which our faith safely rests, although they have
little influence on the Jews. For when it is said in Isaiah, " Lo,
this is our God ; we have waited for him, and he will save us ;
this is Jehovah ; " (e) all who have eyes may perceive that this
is God, who arises for the salvation of his people. And the
emphatical repetition of these pointed expressions forbids an
application of this passage to any other than to Christ. But still
more plain and decisive is a passage of Malachi, where he proph-
esies, that " the Lord, who was then sought, should come
into his temple." (/) The temple was exclusively consecrated to
the one Most High God ; yet the prophet claims it as belonging
to Christ. Whence it follows, that he is the same God that was
always worshipped among the Jews.

XI. The New Testament abounds with innumerable tes-
timonies. We must, therefore, endeavour briefly to select a
few, rather than to collect them all. Though the Apostles
spake of him after he had appeared in flesh as the Mediator,

(c) Hosea xii. ,5. (e) Isaiah xxv. 9.

{d} Gen. xxxii. 29, 30. (/) Mai. iil. 1.

CHAP. XIII.] CHRISTIAN RELIGION. 127

yet all that I shall adduce will be adapted to prove his eternal
Deity. In the first place, it is worthy of particular observa-
tion, that the apostle represents those things which were pre-
dicted concerning the eternal God, as either already exhibited
in Christ, or to be accomplished in him at some future period.
The prediction of Isaiah, that the Lord of Hosts would be
" for a stone of stumbling, and for a rock of offence to both
the houses of Israel," (g) Paul asserts to have been fulfilled
in Christ, (h) Therefore he declares, that Christ is the Lord
of Hosts. There is a similar instance in another place : " We
shall all stand," says he, " before the judgment-seat of Christ.
For it is written, As I live, saith the Lord, every knee shall
bow to me, and every tongue shall confess to God." (i) Since
God, in Isaiah, (k) declares this concerning himself, and Christ
actually exhibits it in his own person, it follows, that he is
that very God, whose glory cannot be transferred to another.
The apostle's quotation from the Psalms also, in his Epistle
to the Ephesians, is evidently applicable to none but God :
''When he ascended up on high, he led captivity captive : " (/)
understanding that ascension to have been prefigured by the
exertions of the Divine power in the signal victories of David
over the heathen nations, he signifies, that the text was more
fully accomplished in Christ. Thus John attests that it was
the glory of the Son which was revealed in a vision to Isaiah ;
whereas the prophet himself records that he saw the majesty
of God. (m) And those praises which the Apostle, in the
Epistle to the Hebrews, ascribes to the Son, beyond all doubt
most evidently belong to God : " Thou, Lord, in the begin-
ning, hast laid the foundation of the earth ; and the heavens
are the works of thine hands," &c. Again, " Let all the
angels of God worship him." (ii) Nor is it any misapplication
of them, when he refers them to Christ ; since all that is pre-
dicted in those Psalms has been accomplished only by him.
For it was He who arose and had mercy upon Zion ; it was
He who claimed as his own the dominion over all nations and
islands. And why should John, after having affirmed, at the
commencement of his Gospel, (o) that the Word was always
God, have hesitated to attribute to Christ the majesty of God ?
And why should Paul have been afraid to place Christ on the
tribunal of God,{p) after having so publicly preached his
Divinity, when he called him "God blessed for ever ? " (f/)
And, to show how consistent he is with himself on this sub-
ject, he says, also, that " God was manifest in the flesh." (r)

(g) Isaiah viii. 14. (/) Eph. iv. 8. Psalm Ixviii. 18. (/)) 2 Cor. v. 10.

(h) Rom. ix. 33. (/«) .Tohn xii. 41. Isaiah vi. 1. (7) Rom. ix. 5.

(0 Rom. xiv. 10, 11. {n) Heb. i. 6, 10. (r) 1 Tim. iii. 16.

(A) Isaiah xlv. 23. {o) John i. 1, 14.

128 INSTITUTES OF THE [bOOK I.

If he is " God blessed for ever," he is the same to whom this
apostle, in another place, affirms all glory and honour to be
due. And he conceals not, but openly proclaims, that, " being
in the form of God," he " thought it not robbery to be equal
with God, but made himself of no reputation." (s) And, lest
the impious might object, that he is a sort of artificial God,
John goes further, and affirms, that " This is the true God,
and eternal life ; " (t) although we ought to be fully satisfied
by his being called God, especially by a witness who expressly
avers that there are no more gods than one ; I mean Paul, who
says, " though there be that are called gods, whether in heaven
or in earth ; to us there is but one God, of whom are all
things." (v) When we hear, from the same mouth, that
" God was manifested in the flesh," that " God hath purchased
the Church with his own blood," — why do we imagine a
second God, whom he by no means acknowledges ? And
there is no doubt that all the pious were of the same opinion.
Thomas, likewise, by publicly confessing him to be " his
Lord and God," declares him to be the same true God whom
he had always worshipped, (lo)

XII. If we judge of his Divinity from the works which the
Scriptures attribute to him, it will thence appear with increas-
ing evidence. For when he said, that he had, from the be-
ginning, continually cooperated with the Father, the Jews,
stupid as they were about his other declarations, yet perceived,
that he assumed to himself Divine power ; and, therefore, as
John informs us, they " sought the more to kill him ; because
he not only had broken the sabbath, but said also that God
was his Father, making himself equal with God." (x) How
great, then, must be our stupidity, if we perceive not this
passage to be a plain assertion of his Divinity ! To preside
over the world by his almighty providence, and to govern
all things by the nod of his own power, (which the Apostle
attributes to him,) (y) belongs exclusively to the Creator.
And he participates with the Father, not only in the govern-
ment of the world, but also in all other offices, which cannot
be communicated to creatures. The Lord proclaims, by the
prophet, " I, even I, am he that blotteth out thy transgressions,
for mine own sake." (z) According to this declaration, when
the Jews thought that Christ committed an injury against God,
by undertaking to forgive sins, (a) he not only asserted in
express terms, that this power belonged to him, but proved it
by a miracle. We see, therefore, that he hath not the min-
istry, but the power of remission of sins, which the Lord de-

(s) Philip, il. 6. (w) John xx. 28. (:) Isaiah xliii. 25.

(t) 1 John V. 20. (x) John v. 18. (a) Matt. ix. 6.

(v) 1 Cor. viii. 5, 6. (y) Heb. i. 3.

CHAP. XIII.] CHRISTIAN RELIGION. ' 129

Glares shall never be transferred from himself to another. Is
it not the prerogative of God alone to examine and penetrate
the secret thoughts of the heart ? Yet Christ possessed that
power ; which is a proof of his Divinity.

XIII. But with what perspicuity of evidence does it appear
in his miracles ! Though I grant that the Prophets and
Apostles performed miracles similar and equal to his, yet
there is a considerable diiference in this respect, that they, in
their ministry, dispensed the favours of God, whereas his
miracles were performed by his exertions of his own power.
He sometimes, indeed, used prayer, that he might glorify the
Father; but, in most instances, we perceive the manifest
displays of his own power. And how should not he be the
true author of miracles, who, by his own authority, committed
the dispensation of them to others ? For the Evangelists
relate, that he gave his Apostles power to raise the dead, to
heal the leprous, to cast out devils, &c. (b) And they per-
formed that ministry in such a manner, as plainly to discover,
that the power proceeded solely from Christ. " In the name
of Jesus Christ," says Peter, "arise and walk." (c) It is no
wonder, therefore, that Christ should bring forward his mir-
acles, (d) to convince the incredulity of the Jews, since, being
performed by his own power, they afforded most ample evi-
dence of his Divinity. Besides, if out of God there be no sal-
vation, no righteousness, no life, but Christ contains all these
things in himself, it certainly demonstrates him to be God.
Let it not be objected, that life and salvation are infused into
him by God ; for he is not said to have received salvation,
but to be himself salvation. And if no one be good but God
alone, (e) how can he be a mere man who" is, I will not say
good and righteous, but goodness and righteousness itself?
Even from the beginning of the creation, according to the
testimony of an Evangelist, " in him was life ; and the life "
then existed as " the light of men." Supported by such proofs,
therefore, we venture to repose our faith and hope on him ;
whereas we know that it is impious and sacrilegious for any
man to place his confidence in creatures. He says, " Ye be-
lieve in God, believe also in me." (/) And in this sense Paul
interprets two passages of Isaiah — "Whosoever believeth on
him shall not be ashamed." Again, " There shall be a root
of Jesse, that shall rise to reign over the Gentiles ; in him shall
the Gentiles trust." (g) And why should we search for more
testimonies from Scripture, when this declaration occurs so fre-
quently, " He that believeth on me hath everlasting life " ? (A)

(6) Matt. X. 8. Mark iii. 15. (c) Acts iii. 6. (d) John v. 36 ; x. 37.

(e) Matt. xix. 17. (/) John xiv. 1.

(g) Isaiah xxviii. 16; xi. 10. Rom. x. 11 ; xv. 12. (It) John vi. 47.

VOL. I. 17

130 INSTITUTES OF THE [bOOK I.

The invocation, arising from faith, is also directed to hiin:
which, nevertheless, peculiarly belongs, if any thing peculiarly
belongs, to the Divine majesty. For a prophet says, " Who-
soever shall call on the name of the Lord (Jehovah) shall be
delivered." (i) And Solomon, " The name of the Lord is a
strong tower : the righteous runneth into it, and is safe." (k)
But the name of Christ is invoked for salvation : it follows,
therefore, that he is Jehovah. Moreover, we have an example
of such invocation in Stephen, when he says, " Lord Jesus,
receive my spirit." (1) And afterwards in the whole Church,
as Ananias testifies in the same book : " Lord, I have heard
by many of this man, how much evil he hath done to thy
saints — that call on thy name." (m) And to make it more
clearly understood, that "all the fulness of the Godhead
dwelleth bodily in Christ," the Apostle confesses that he had
introduced among the Corinthians no other doctrine than the
knowledge of him, and that this had been the only subject of
his preaching. {?i) What a remarkable and important consid-
eration is it, that the name of the Son only is preached to us,
whereas God commands us to glory in the knowledge of him-
self alone ! (o) Who can dare to assert that he is a mere
creature, the knowledge of whom is our only glory ? It must
also be remarked, that the salutations prefixed to the epistles
of Paul implore the same blessings from the Son as from the
Father; whence we learn, not only that those things, which
our heavenly Father bestows, are obtained for us by his in-
tercession, but that the Son, by a communion of power, is
himself the author of them. This practical knowledge is
unquestionably more certain and solid than any idle specula-
tion. For then the pious mind has the nearest view of the
Divine presence, and almost touches it, when it experiences
itself to be quickened, illuminated, saved, justified, and sanc-
tified.

XIV. Wherefore the proof of the Deity of the Spirit must be
derived principally from the same sources. There is no ob-
scurity in the testimony of Moses, in the history of the crea-
tion, that the Spirit of God was expanded on the abyss or
chaos ; (p) for it signifies, not only that the beautiful state of
the world which we now behold owes its preservation to the
power of the Spirit, but that, previously to its being thus
adorned, the Spirit was engaged in brooding over the confused
mass. The declaration of Isaiah bids defiance to all cavils :
"And now the Lord God, and his Spirit, hath sent me.'" (q)
For the Holy Spirit is united in the exercise of supreme

(/) Joel ii. 32. (m) Acts ix. 13, 14. (p) Gen. i. 2.

(/c) Prov. xviii. 10. (n) 1 Cor. ii. 2. (5) Isaiah xlviii. 16.

(0 Acts vii. 59. (o) Jer. ix. 24.

CHAP. XIII.] CHRISTIAN RELIGION. ' 131

power in the mission of Prophets, which is a proof of his
Divine majesty. But the best confirmation, as I have re-
marked, we shall derive from familiar experience. For what
the Scriptures ascribe to him, and what we ourselves learn by
the certain experience of piety, is not at all applicable to any
creature. For it is he who, being universally diffused, sus-
tains and animates all things in heaven and in earth. And
this very thing excludes him from the number of creatures,
that he is circumscribed by no limits, but transfuses through
all his own vigorous influence, to inspire them with being,
life, and motion : this is clearly a work of Deity. Again, if
regeneration to an incorruptible life be more important and
excellent than any present life, what must we think of him
from whose power it proceeds ? But the Scripture teaches, in
various places, that he is the author of regeneration by a
power not derived, but properly his own ; and not of regen-
eration only, but likewise of the future immortality. Finally,
to him, as well as to the Son, are applied all those offices
which are peculiar to Deity. For he " searcheth even the
deep things of God," (?•) who admits no creature to a share
in his councils. He bestows wisdom and the faculty of
speech; (5) whereas the Lord declares to Moses, that this can
only be done by himself (t) So through him we attain to a
participation of God, to feel his vivifying energy upon us.
Our justification is his work. From him proceed power,
sanctification, truth, grace, and every other blessing we can
conceive ; since there is but one Spirit, from whom every
kind of gifts descends. For this passage of Paul is worthy of
particular attention : " There are diversities of gifts, and there
are differences of administrations, but the same Spirit ; " (m)
because it represents him, not only as the principle and source
of them, but also as the author ; which is yet more clearly
expressed a little after in these words: "All these worketh
that only and the self-same Spirit, dividing to every man
severally as he will." For if he were not a subsistence in the
Deity, judgment and voluntary determination would never be
ascribed to him. Paul, therefore, very clearly attributes to the
Spirit Divine power, and thereby demonstrates him to be an
hypostasis or subsistence in God.

XV. Nor does the Scripture, when it speaks of him, refrain
from giving him the appellation of God. For Paul concludes
that we are the temple of God, because his Spirit dwelleth in
us. (v) This must not be passed over without particular notice ;
for the frequent promises of God, that he will choose us for a
temple for himself, receive no other accomplishment, than by

(r) 1 Cor. ii. 10, 16. (s) 1 Cor. xii. 8. (t) Exod. iv. 11.

(m) 1 Cor. xii. 4, &c. (») 1 Cor. iii. 16; vi. 19. 2 Cor. vi. 16.

132 INSTITUTES OF THE [bOOK I

the inhabitation of his Spirit in us. Certainly, as Augnstine ex-
cellently observes, " If we were commanded to erect to the Spirit
a temple of wood and stone, forasmuch as God is the sole ob-
ject of worship, it would be a clear proof of his Divinity ; how
much clearer, then, is the proof, now that we are commanded,
not to erect one, but to be ourselves his temples ! " And the
Apostle calls us sometimes the temple of God, and sometimes
the temple of the Holy Spirit, both in the same signification.
Peter, reprehending Ananias for having "lied to the Holy
Ghost," told him that he had " not lied unto men, but unto
God." (id) And where Isaiah [x) introduces the Lord of hosts as
the speaker, Paul (y) informs us that it is the Holy Spirit who
speaks. Indeed, while the Prophets invariably declare, that the
words which they utter are those of the Lord of hosts, Christ
and the Apostles refer them to the Holy Spirit ; whence it
follows, that he is the true Jehovah, who is the primary author
of the prophecies. Again, God complains that his anger was
provoked by the perverseness of the people ; Isaiah, in refer-
ence to the same conduct, says, that "they vexed his Holy
Spirit." (z) Lastly, if blasphemy against the Spirit be not for-
given, either in this world or in that which is to come, (a)
whilst a man may obtain pardon who has been guilty of blas-
phemy against the Son, this is an open declaration of his Divine
majesty, to defame or degrade which is an inexpiable crime. 1
intentionally pass over many testimonies which were used by
the fathers. To them there appeared much plausibility in
citing this passage from David, " By the word of the Lord
were the heavens made, and all the host of them by the breath
of his mouth ; " (6) to prove that the creation of the world was
the work of the Holy Spirit, as well as of the Son. But since
a repetition of the same thing twice is common in the Psalms,
and in Isaiah " the spirit of his mouth " means the same as " his
word," this is but a weak argument. Therefore I have deter-
mined to confine myself to a sober statement of those evidences
on which pious minds may satisfactorily rest.

XVI. As God afforded a clearer manifestation of himself at
the advent of Christ, the three Persons also then became bet-
ter known. Among many testimonies, let us be satisfied with
this one : Paul connects together these three. Lord, Faith, and
Baptism, (c) in such a manner as to reason from one to another.
Since there is but one faith, hence he proves that there is but
one Lord ; since there is but one baptism, he shows that there
is also but one faith. Therefore, if we are initiated by baptism in-
to the faith and religion of one God, we must necessarily suppose

(?o) Acta V. 3, 4. (x) Isaiah vi. 9. (y) Acts xxviii. 25.

(z) Isaiah Ixiii. 10. (a) Matt. xii. 31. Mark iii. 29. Luke xii. 10.

(b) Psalm xxxiii. (i. (c) Ephes. iv. 5.

CHAP. XIII.] CHRISTIAN RELIGION. 133

him to be the true God, into whose name we are baptized. Nor
can it be doubted but that in this solemn commission, " Baptize
them in the name of the Father, and of the Son, and of the
Holy Ghost," Christ intended to testify, that the perfect light
of faith was now exhibited. For this is equivalent to being
baptized into the name of the one God, who hath clearly man-
ifested himself in the Father, Son, and Spirit ; whence it evi-
dently appears, that in the Divine Essence there exist three
Persons, in whom is known the one God. And truly, since
faith ought not to be looking about hither and thither, or to be
wandering through the varieties of inconstancy, but to direct
its views towards the one God, to be fixed on him, and to adhere
to him, — it may easily be proved from these premises, that, if
there be various kinds of faith, there must also be a plurality of
gods. Baptism, being a sacrament of faith, confirms to us the
unity of God, because it is but one. Hence, also, we conclude,
that it is not lawful to be baptized, except into the name of the
one God ; because we embrace the faith of him, into whose
name we are baptized. What, then, was intended by Christ,
when he commanded baptism to be administered in the name
of the Father, and of the Son, and of the Holy Spirit, but that
one faith ought to be exercised in the Father, Son, and Spirit ?
and what is that but a clear testimony, that the Father, the
Son, and the Holy Spirit, are the one God ? Therefore, since it
is an undeniable truth, that there is one God, and only one, we
conclude the Word and Spirit to be no other than the very Es-
sence of the Deity. The greatest degree of folly was betrayed
by the Arians, who confessed the Divinity of the Son, but de-
nied him to possess the substance of God. Nor were the Mace- .
donians free from a similar delusion, who would explain the
term " Spirit " to mean only the gifts of grace conferred upon
man. For as wisdom, understanding, prudence, fortitude, and
the fear of the Lord, proceed from him, so he alone is the Spirit
of wisdom, prudence, fortitude, and piety. Nor is he himself di-
vided according to the distribution of his graces ; but, as the
Apostle declares, how variously soever they are divided, he al-
ways remains one and the same, (d)

XVH. On the other hand, also, we find in the Scriptures a
distinction between the Father and the Word, between the
Word and the Spirit ; in the discussion of which the magni-
tude of the mystery reminds us that we ought to proceed with
the utmost reverence and sobriety. I am exceedingly pleased
with this observation of Gregory Nazianzen : " I cannot think
of the 07ie, but I am immediately surrounded with the splen-
dour of the th?'ee ; nor can I clearly discover the three, but I

(rf) 1 Cor. xii. 11.

134* INSTITUTES OF THE [bOOK I.

am suddenly carried back to the one.^^ Wherefore let us not
imagine such a trinity of Persons, as includes an idea of separa-
tion, or does not immediately recall us to the unity. The
names of Father, Son, and Spirit, certainly imply a real dis-
tinction ; let no one suppose them to be mere epithets, by
which God is variously designated from his works ; but it is
a distinction, not a division. The passages already cited
show, that the Son has a property, by which he is distin-
guished from the Father ; because the Word had not been
with God, or had his glory with the Father, unless he had been
distinct from him. He likewise distinguishes the Father from
himself, when he says, " that there is another that bearetli
witness of him." (e) And to the same effect is what is de-
clared in another place, that the Father created all things by
the Word ; which he could not have done, unless he had been
in some sense distinct from him. Besides, the Father de-
scended not to the earth, but he who came forth from the
Father. The Father neither died nor rose again, but he who
was sent by the Father. Nor did this distinction commence
at the incarnation, but it is evident, that, before that period,
he was the only begotten in the bosom of the Father. (/)
For who can undertake to assert, that the Son first entered
into the bosom of the Father, when he descended from heaven
to assume a human nature ? He, therefore, was in the bosom
of the Father before, and possessed his glory with the Father.
The distinction between the Holy Spirit and the Father is
announced by Christ, when he says, that he " proceedeth from
the Father." {g) But how often does he represent him as
another, distinct from himself! as when he promises that
" another Comforter " (A) should be sent, and in many other
places.

XVHI. I doubt the propriety of borrowing similitudes from
human things, to express the force of this distinction. The
fathers sometimes practise this method ; but they likewise
confess the great disproportion of all the similitudes which they
introduce. Wherefore I greatly dread, in this instance, every
degree of presumption ; lest the introduction of any thing un-
seasonable should afford an occasion of calumny to the ma-
licious, or of error to the ignorant. Yet it is not right to be
silent on the distinction which we find expressed in the Scrip-
tures ; which is this — that to the Father is attributed the
principle of action, the fountain and source of all things ; to
the Son, wisdom, counsel, and the arrangement of all opera-
tions ; and the power and efficacy of the action is assigned to
the Spirit. Moreover, though eternity belongs to the Father,

(c) John V. 32; viii. 16, 18. {g) John xv. 26.

(/) John i. 18. (/<) John xiv. 16.

CHAP. XIlI.l CHRISTIAN RELIGION. 135

and to the Son and Spirit also, since God can never have been
destitute of his wisdom or his power, and in eternity we must
not inquire after any thing prior or posterior, — yet the observa-
tion of order is not vain or superfluous, while the Father is
mentioned as first ; in the next place the Son, as from him ;
and then the Spirit, as from both. For the mind of every
man naturally inclines to the consideration, first, of God ; sec-
ondly, of the wisdom emanating from him ; and lastly, of the
power by which he executes the decrees of his wisdom. For
this reason the Son is said to be from the Father, and the
Spirit from both the Father and the Son ; and that in various
places, but nowhere more clearly than in the eighth chapter of
the Epistle to the Romans, where the same Spirit is indif-
ferently denominated " the Spirit of Christ," and " the Spirit
of him that raised up Christ from the dead," and that without
any impropriety. For Peter also testifies that it was the Spirit
of Christ by whom the prophets prophesied ; (i) whereas the
Scripture so frequently declares that it was the Spirit of God
the Father.

XIX. This distinction is so far from opposing the most ab-
solute simplicity and unity of the Divine Being, that it affords
a proof that the Son is one God with the Father, because he
has the same Spirit with him ; and that the Spirit is not a
difl"erent substance from the Father and the Son, because he
is the Spirit of the Father and of the Son. For the whole
nature is in each hypostasis, and each has something peculiar
to himself. The Father is entirely in the Son, and the Son
entirely in the Father, according to his own declaration, " I
am in the Father, and the Father in me ; " (A:) nor do eccle-
siastical writers allow that one is divided from the other by
any difference of essence. " These distinctive appellations,"
says Augustine, " denote their reciprocal relations to each
other, and not the substance itself, which is but one." This
explanation may serve to reconcile the opinions of the fathers,
which would otherwise appear totally repugnant to each other.
For sometimes they state that the Son originates from the
Father, and at other times assert that he has essential Divinity
from himself, and so is, together with the Father, the one
first cause of all. Augustine, in another place, admirably and
perspicuously explains the cause of this diversity, in the fol^
lowing manner : " Christ, considered in himself, is called God ;
but with relation to the Father, he is called the Son." And
again, " The Father, considered in himself, is called God ; but
with relation to the Son, he is called the Father. He who,
with relation to the Son, is called the Father, is not the Son ;

(j) 1 Pet. i. 11. (k) John xiv, 10, 11.

136 INSTITUTES OF THE [bOOK I.

he who, with relation to the Father, is called the Son, is not
the Father ; they who are severally called the Father and the
Son, are the same God." Therefore, when we speak simply
of the Son, without reference to the Father, we truly and
properly assert him to be self-existent, and therefore call him
the sole first cause ; but, when we distinctly treat of the rela-
tion between him and the Father, we justly represent him as
originating from the Father. The first book of Augustine on
the Trinity is entirely occupied with the explication of this
subject ; and it is far more safe to rest satisfied with that re-
lation which he states, than by curiously penetrating into the
sublime mystery, to wander through a multitude of vain spec-
ulations.

XX. Therefore, let such as love sobriety, and will be con-
tented with the measure of faith, briefly attend to what is use-
ful to be known ; which is, that, when we profess to believe in
one God, the word God denotes a single and simple essence,
in which we comprehend three Persons, or hypostases ; and
that, therefore, whenever the word God is used indefinitely,
the Son and Spirit are intended as much as the Father ; but
when the Son is associated with the Father, that introduces
the reciprocal relation of one to the other ; and thus we dis-
tinguish between the Persons. But, since the peculiar proper-
ties of the Persons produce a certain order, so that the original
cause is in the Father, whenever the Father and the Son or
Spirit are mentioned together, the name of God is peculiarly
ascribed to the Father : by this method the unity of the es-
sence is preserved, and the order is retained ; which, however,
derogates nothing from the Deity of the Son and Spirit. And
indeed, as we have already seen that the Apostles assert him
to be the Son of God, whom Moses and the Prophets have
represented as Jehovah, it is always necessary to recur to the
unity of the essence. Wherefore it would be a detestable
sacrilege for us to call the Son another God difterent from the
Father ; because the simple name of God admits of no rela-
tion ; nor can God, with respect to himself, be denominated
either the one or the other. Now, that the name "Jehovah,"
in an indefinite sense, is applicable to Christ, appears even from
the words of Paul : " for this thing I besought the Lord
thrice ; " (/) because, after relating the answer of Christ,
" My grace is sufficient for thee," he immediately subjoins,
" That the power of Christ may rest upon me." For it is cer-
tain that the word " Lord " is there used for " Jehovah ; "
and to restrict it to the person of the Mediator, would be friv-
olous and puerile, since it is an absolute declaration, containing

(Z) 2 Cor. xii. 8, 9.

CHAP. XIII.] CHRISTIAN RELIGION. 137

no comparison between the Son and the Father. And we
know that the Apostles, following the custom of the Greek
translators, invariably use the word Ku^ioj, (Lord,) instead of
Jehovah. And, not to seek far for an example of this, Paul
prayed to the Lord in no other sense than is intended in a
passage of Joel, cited by Peter : " Whosoever shall call on the
name of the Lord shall be saved." (m) But for the peculiar
ascription of this name to the Son, another reason will be given
in its proper place ; suffice it at present to observe that, when
Paul had prayed to God absolutely, he immediately subjoins
the name of Christ. Thus also the whole Deity is by Christ
himself denominated "a Spirit." For nothing opposes the
spirituality of the whole Divine essence, in which are compre-
hended the Father, the Son, and the Spirit ; which is plain
from the Scripture. For as we there find God denominated
a Spirit, so we find also the Holy Spirit, forasmuch as he is
an hypostasis of the whole essence, represented both as the
Spirit of God, and as proceeding from God.

XXL But since Satan, in order to subvert the very foun-
dations of our faith, has always been exciting great conten-
tions concerning the Divine essence of the Son and Spirit,
and the distinction of the Persons ; and in almost all ages has
instigated impious spirits to vex the orthodox teachers on this
account ; and is also endeavouring, in the present day, with
the old embers, to kindle a new flame ; it becomes necessary
here to refute the perverse and fanciful notions which some
persons have imbibed. Hitherto it has been our principal de-
sign to instruct the docile, and not to combat the obstinate
and contentious : but now, having calmly explained and proved
the truth, we must vindicate it from all the cavils of the wick-,
ed ; although I shall make it my principal study, that those
who readily and implicitly attend to the Divine word, may
have stable ground on which they may confidently rest. On
this, indeed, if on any of the secret mysteries of the Scripture,
we ought to philosophize with great sobriety and moderation ;
and also with extreme caution, lest either our ideas or our lan-
guage should proceed beyond the limits of the Divine word.
For how can the infinite essence of God be defined by the
narrow capacity of the human mind, which could never yet
certainly determine the nature of the body of the sun, though
the object of our daily contemplation ? How can the human
mind, by its own eff"orts, penetrate into an examination of the
essence of God, when it is totally ignorant of its own ? Where-
fore let us freely leave to God the knowledge of himself For
"he alone," as Hilary says, " is a competent witness for him«

(to) Joel ii. 28-32. Acts ii. 16—21.
VOL. I. 18

138 INSTITUTES OF THE [bOOK I.

self, being only known by himself." And we shall certainly
leave it to him, if our conceptions of him correspond to the
manifestations which he has given us of himself, and our in-
quiries concerning him are confined to his word. There are
extant on this argument five homilies of Chrysostom against
the Anomcei ; which, however, were not sufficient to restrain
the presumptuous garrulity of those sophists. For they dis-
covered no greater modesty in this instance than in every
other. The very unhappy consequences of this temerity
should warn us to study this question with more docility than
subtlety, and not allow ourselves to investigate God any where
but in his sacred word, or to form any ideas of him but such
as are agreeable to his word, or to speak any thing concerning
him but what is derived from the same word. But if the dis-
tinction of Father, Son, and Spirit, in the one Deity, as it is
not easy to be comprehended, occasions some understandings
more labour and trouble than is desirable, let them remember
that the mind of man, when it indulges its curiosity, enters
into a labyrinth ; and let them submit to be guided by the
heavenly oracles, however they may not comprehend the
height of this mystery.

XXII. To compose a catalogue of the errors, by which the
purity of the faith has been attacked on this point of doctrine,
would be too prolix and tedious, without being profitable ; and
most of the heretics so strenuously exerted themselves to effect
the total extinction of the Divine glory by their gross reveries,
that they thought it sufficient to unsettle and disturb the inexpe-
rienced. From a few men there soon arose numerous sects, of
whom some would divide the Divine essence, and others would
confound the distinction which subsists between the Persons.
But if we maintain, what has already been sufficiently demon-
strated from the Scripture, that the essence of the one God,
which pertains to the Father, to the Son, and to the Spirit, is
simple and undivided, and, on the other hand, that the Father
is, by some property, distinguished from the Son, and likewise
the Son from the Spirit, the gate will be shut, not only against
Arius and Sabellius, but also against all the other ancient he-
resiarchs. But since our oAvn times have witnessed some mad-
men, as Servetus and his followers, who have involved every
thing in new subtleties, a brief exposure of their fallacies will
not be unuseful. The word Trinitij was so odious and even
detestable to Servetus, that he asserted all Trinitarians, as he
called them, to be Atheists. I omit his impertinent and scurri-
lous language, but this was the substance of his speculations :
That it is representing God as consisting of three parts, when
three Persons are said to subsist in his essence, and that this
triad is merely imaginary, being repugnant to the Divine unity.

CHAP. XIII.] CHRISTIAN RELIGION. 139

At the same time, he maintained the Persons to be certain ex-
ternal ideas, which have no real subsistence in the Divine es-
sence, but give us a figurative representation of God, under this
or the other form ; and that in the beginning there was no dis-
tinction in God, because the Word was once the same as the
Spirit ; but that, after Christ appeared God of God, there em-
anated from him another God, even the Spirit. Though he
sometimes glosses over his impertinencies with allegories, as
when he says, that the eternal Word of God was the Spirit of
Christ with God, and the reflection of his image, and that the
Spirit was a shadow of the Deity, yet he afterwards destroys
the Deity of both, asserting that, according to the mode of dis-
pensation, there is a part of God in both the Son and the Spirit ;
just as the same Spirit, substantially diffused in us, and even in
wood and stones, is a portion of the Deity. What he broached
concerning the Person of the Mediator, we shall examine in the
proper place. But this monstrous fiction, that a Divine Person
is nothing but a visible appearance of the glory of God, will
not need a prolix refutation. For when John pronounces that
the Word (Ao/og) was God before the creation of the world, he
sufficiently discriminates him from an ideal form. But if then
also, and from the remotest eternity, that Word (Ao/og) who was
God, was with the Father, and possessed his own glory with the
Father, he certainly could not be an external or figurative splen-
dour ; but it necessarily follows, that he was a real hypostasis,
subsisting in God himself. But although no mention is made of
the Spirit, but in the history of the creation of the world, yet he
is there introduced, not as a shadoAv, but as the essential power of
God, since Moses relates that the chaotic mass was support^ d by
him. (n) It then appeared, therefore, that the eternal Spirit had
always existed in the Deity, since he cherished and sustained the
confused matter of the heaven and earth, till it attained a state
of beauty and order. He certainly could not then be an image
or representation of God, according to the dreams of Servetus.
But ill other places he is constrained to make a fuller disclosure
of his impiety, saying that God, in his eternal reason, decreeing
for himself a visible Son, has visibly exhibited himself in this
manner ; for if this be true, there is no other Divinity left to
Christ, than as he has been appointed a Son by an eternal de-
cree of God. Besides, he so transforms those phantasms, which
he substitutes instead of the hypostases, that he hesitates not to
imagine new accidents or properties in God. But the most ex-
ecrable blasphemy of all is, his promiscuous confusion of the Son
of God and the Spirit with all the creatures. For he asserts that
in the Divine essence there are parts and divisions, every por-

(n) Gen. i. 2.

'40 INSTITUTES OF THE [bOOK l^

tion of which is God ; and especially that the souls of the
faithful are coeternal and consubstantial with God ; though in
another place he assigns substantial Deity, not only to the hu-
man soul, but to all created things.

XXIII. From the same corrupt source has proceeded an-
other heresy, equally monstrous. For some worthless men,
to escape the odium and disgrace which attended the impious
tenets of Servetus, have confessed, indeed, that there are three
Persons, but with this explanation, that the Father, who alone
is truly and properly God, hath created the Son and Spirit,
and transfused his Deity into them. Nor do they refrain from
this dreadful manner of expressing themselves, that the Father
is distinguished from the Son and Spirit, as being the sole pos-
sessor of the Divine essence. Their first plea in support of
this notion is, that Christ is commonly called the Son of God ;
whence they conclude that no other is properly God but the
Father. But they observe not, that although the name of
God is common also to the Son, yet that it is sometimes as-
cribed to the Father (xar' i^oxnv) by way of eminence, because
he is the fountain and original of the Deity ; and this in order
to denote the simple unity of the essence. They object, that
if he is truly the Son of God, it is absurd to account him the
Son of a Person. I reply, that both are true ; that he is the
Son of God, because he is the Word begotten of the Father
before time began, for we are not yet speaking of the Person
of the Mediator ; and to be explicit, we must notice the Per-
son, that the name of God may not be understood absolutely,
but for the Father ; for if we acknowledge no other to be God
than the Father, it will be a manifest degradation of the dig-
nity of the Son. Whenever mention is made of the Deity,
therefore, there must no opposition be admitted between the
Father and the Son, as though the name of the true God be-
longed exclusively to the Father. For surely the God who
appeared to Isaiah, was the only true God ; (o) whom, never-
theless, John affirms to have been Christ, (p) He likewise,
who by the mouth of Isaiah declared that he was to be a rock
of off'ence to the Jews, was the only true God ; (q) whom
Paul pronounces to have been Christ, (r) He who proclaims
by Isaiah, "As I live, every knee shall bow to me," (s) is the
only true God ; but Paul applies the same to Christ, (t) To
the same purpose are the testimonies recited by the Apostle —
" Thou, Lord, hast laid the foundation of the earth and the
heavens ; " and " Let all the angels of God worship him." (v)
These ascriptions belong only to the one true God ; whereas

(o) Isaiah vi. 1. (q) Isaiah viii. 14. (s) Isaiah xlv. 23.

(j)) John xii. 41. (/) Rom. ix. 33. (0 Rom. xiv. 11.

(») Heb. i. 6, 10. Psajm cii. 25; xcvii. 7.

CHAP. XIIT.] CHRISTIAN RELIGION. 141

he contends that they are properly applied to Christ. Nor is
there any force in that cavil, that what is proper to God is
transferred to Christ, because he is the brightness of his glory.
For, since the name Jehovah is used in each of these passages,
it follows that in respect of his Deity he is self-existent. P^or,
if he is Jehovah, he cannot be denied to be the same God, who
in another place proclaims by Isaiah, " I am the first and I
am the last ; and beside me there is no God." (w) That pas-
sage in Jeremiah also deserves our attention — " The gods that
have not made the heavens and the earth, even they shall
perish from the earth, and from under these heavens ; " (x)
"whiki, on the contrary, it must be acknowledged, that the
Deity of the Son of God is frequently proved by Isaiah from
the cieation of the world. But how shall the Creator, who
gives existence to all, not be self-existent, but derive his es-
sence from another ? For whoever asserts that the Son owes
his essence to the Father, denies him to be self-existent. But
this is contradicted by the Holy Spirit, who gives him the
name of Jehovah. Now, if we admit the whole essence to be
solely in the Father, either it will be divisible, or it will be
taken away from the Son ; and so, being despoiled of his es-
sence, he will be only a titular god. The Divine essence,
according to these triflers, belongs solely to the Father, inas-
much as he alone possesses it, and is the author of the essence
of the Son. Thus the Divinity of the Son will be a kind of
emanation from the essence of God, or a derivation of a part
from the whole. Now, they must of necessity concede, from
their own premises, that the Spirit is the Spirit of the Father
only ; because if he be a derivation from the original essence,
which belongs exclusively to the Father, he cannot be ac-
counted the Spirit of the Son ; which is refuted by the tes-
timony of Paul, where he makes him common to Christ and
the Father. Besides, if the Person of the Father be expunged
from the Trinity, wherein will he differ from the Son and
Spirit, but in being himself the sole Deity ? They confess
that Christ is God, and yet differs from the Father. Some
distinctive character is necessary, also, to discriminate the
Father from the Son. They who place this in the essence,
manifestly destroy the true Deity of Christ, which cannot exist
independently of the essence, that is, of the entire essence.
The Father certainly cannot differ from the Son, unless he
have something peculiar to himself, which is not common to
the Son. What will they find, by which to distinguish him ?
If the difference be in the essence, let them tell us whether he
has communicated the same to the Son. But this could not

(w) Isaiah xliv. 6. (x) Jer. x. 11.

142 INSTITUTES OF THE [bOOK I.

be done partially ; for it would be an abomination to fabricate
a demigod. Besides, this would miserably dismember the
Divine essence. The necessary conclusion then is, that it is
entirely and perfectly common to the Father and the Son.
And if this be true, there cannot, in respect of the essence, be
any diflerence between them. If it be objected that the Fa-
ther, notwithstanding this communication of his essence, re-
mains the only God with whom the essence continues, then
Christ must be a figurative god, a god in appearance and name
only, not in reality ; because nothing is more proper to God
than TO BE, according to that declaration, " I AM hath sent me
unto you." [y)

XXIV. We might readily prove from many passages the
falsehood of their assumption, that, whenever the name of God
is mentioned absolutely in the Scripture, it means only the
Father. And in those places which they cite in their own
defence, they shamefully betray their ignorance, since the Son
is there added ; from which it appears, that the name of God
is used in a relative sense, and therefore is particularly re-
stricted to the Person of the Father. Their objection, that,
unless the Father alone were the true God, he would himself
be his own Father, is answered in a word. For there is no
absurdity in the name of God, for the sake of dignity and
order, being peculiarly given to him, who not only hath be-
gotten of himself his own wisdom, but is also the God of the
Mediator, of which I shall treat more at large in its proper
place. For since Christ was manifested in the flesh, he
is called the Son of God, not only as he was the eternal
Word begotten of the Father before time began, but because
he assumed the person and office of a Mediator, to unite us to
God. And since they so presumptuously exclude the Son
from Divine honours, I would wish to be informed, when he
declares that there is none good but the one God, [z) whether
he deprives himself of all goodness. I speak not of his hu-
man nature, lest they should object, that, whatever goodness
it had, it was gratuitously conferred on it. I demand whether
the eternal Word of God be good or not. If they answer in
the negative, they are sufficiently convicted of impiety ; and
if in the affirmative, they cut the throat of their own system.
But though, at the first glance, Christ seems to deny himself
the appellation of good, he furnishes, notwithstanding, a fur-
ther confirmation of our opinion. For, as that is a title which
peculiarly belongs to the one God, forasmuch as he had been
saluted as good, merely according to a common custom, by his
rejection of false honour, he suggested that the goodness

(i/) Exod. iii. 14. (z) Matt. xix. 17.

iHAP. XIII.] CHRISTIAN RELIGION. 143

which he possessed was Divine. I demand, also, when Paul
affirms that God alone is immortal, wise, and true, (a) whether
he thereby degrades Christ to the rank of those who are mor-
tal, unwise, and false. Shall not he then be immortal who
from the beginning was life itself, and the giver of immortal-
ity to angels ? Shall not he be wise who is the eternal Wis-
dom of God? Shall not he be true who is truth itself? I
demand further, whether they think that Christ ought to be
worshipped. For, if he justly claims this as his right, that
every knee should bow before him, (b) it follows that he is
that God, who, in the law, prohibited the worship of any one
but himself If they will have this passage in Isaiah, " I
am, and there is no God besides me," to be understood solely
of the Father, I retort this testimony on themselves : since
we see that whatever belongs to God is attributed to Christ.
Nor is there any room for their cavil, that Christ was exalted
in the humanity in which he had been abased ; and that, with
regard to his humanity, all power was given to him in heaven
and in earth ; because, although the regal and judicial majesty
extends to the whole Person of the Mediator, yet, had he not
been God manifested in the flesh, he could not have been
exalted to such an eminence, without God being in opposition
to himself And Paul excellently determines this controversy,
by informing us that he was equal with God, before he abased
himself under the form of a servant, (c) Now, how could this
equality subsist, unless he had been that God whose name is
Jah and Jehovah, who rides on the cherubim, whose kingdom
is universal and everlasting ? No clamour of theirs can de-
prive Christ of another declaration of Isaiah : " Lo, this is our
God, we have waited for him ; " (d) since in these words he
describes the advent of God the Redeemer, not only for the
deliverance of the people from exile in Babylon, but also for
the complete restoration of the church. Nor do they gain any
thing by another cavil, that Christ was God in his Father.
For although we confess, in point of order and degree, that the
Father is the fountain of the Deity, yet we pronounce it a
detestable figment, that the essence belongs exclusively to the
Father, as though he were the author of the Deity of the Son;
because, on this supposition, either the essence would be divi-
ded, or Christ would be only a titular and imaginary god. If
they admit that the Son is God, but inferior to the Father,
then in him the essence must be begotten and created, which
in the Father is unbegotten and uncreated. I know that
some scorners ridicule our concluding a distinction of Persons
from the words of Moses, where he introduces God thus speak-

(a) 1 Tim. i. 17. (h) Phil. ii. 10. (c) Phil. ii. 6, 7. (d) Isaiah xxv. 9

144 INSTITUTES OF THE [bOOK I.

ing : "Let us make man in our image." (e) Yet pious readers
perceive how frigidly and foolishly Moses would have intro-
duced this conference, if in one God there had not subsisted a
plurality of Persons. Now, it is certain that they whom the
Father addressed, were uncreated ; but there is nothing un-
created, except the one God himself. Now, therefore, unless
they grant that the power to create, and the authority to com-
mand, were common to the Father, the Son, and the Spirit,
it will follow, that God did not speak thus within himself, but
directed his conversation to some exterior agents. Lastly,
one place will easily remove their two objections at once.
For when Christ himself declares, that God is a Spirit, it
would be unreasonable to restrict this solely to the Father,
as though the Word were not also of a spiritual nature. But
if the name of Spirit is equally as applicable to the Son as to
the Father, I conclude that the Son is comprehended under
the indefinite name of God. Yet he immediately subjoins,
that none are approved worshippers of the Father, but those
who worship him in spirit and in truth. (/) Whence follows
another consequence, that, because Christ performs the office
of a Teacher, in a station of inferiority, he ascribes the name
of God to the Father, not to destroy his own Deity, but by de-
grees to raise us to the knowledge of it.

XXV. But they deceive themselves in dreaming of three
separate individuals, each of them possessing a part of the Divine
essence. We teach, according to the Scriptures, that there is
essentially but one God ; and, therefore, that the essence of both
the Son and the Spirit is unbegotten. But since the Father is
first in order, and hath of himself begotten his wisdom, there-
fore, as has before been observed, he is justly esteemed the
original and fountain of the whole Divinity. Thus God, indef-
initely, is unbegotten ; and the Father also is unbegotten with
regard to his Person. They even foolishly suppose, that our
opinion implies a quaternity ; whereas they are guilty of false-
hood and calumny, in ascribing to us a figment of their own ;
as though we pretended that the three Persons are as so many
streams proceeding from one essence, when it is evident, from
our writings, that we separate not the Persons from the essence,
but, though they subsist in it, make a distinction between
them. If the persons were separated from the essence, there
would perhaps be some probability in their argument ; but then
there would be a trinity of Gods, not a trinity of persons con-
tained in one God. This solves their frivolous question, whether
the essence concurs to the formation of the Trinity ; as though
we imagined three Gods to descend from it. Their objection,

(c) Gen. i. 26. (/) John iv. 24.

CHAP. XIII.] CHRISTIAN RELIGION. 145

that then the Trinity would be without God, is equally im-
pertinent. Because, though it concurs not to the distinction
as a part or member, yet the Persons are not independent of it,
nor separate from it ; for the Father, unless he were God, could
not be the Father ; and the Son is the Son only as he is God.
Therefore we say, that the Deity is absolutely self-existent ;
whence we confess, also, that the Son, as God, independently
of the consideration of Person, is self-existent ; but as the Son,
we say, that he is of the Father. Thus his essence is unori-
ginated ; but the origin of his Person is God himself And, in-
deed, the orthodox writers, who have written on the Trinity,
have referred this name only to the Persons ; since to compre-
hend the essence in that distinction, were not only an absurd
error, but a most gross impiety. For it is evident that those
who maintain that the Trinity consists in a union of the Es-
sence, the Son, and the Spirit, annihilate the essence of the
Son and of the Spirit ; otherwise the parts would be destroyed
by being confounded together ; which is a fault in every dis-
tinction. Finally, if the words Father and God Avere synon-
ymous — if the Father were the author of the Deity — nothing
would be left in the Son but a mere shadow ; nor would the
Trinity be any other than a conjunction of the one God with
two created things.

XXVI. Their objection, that Christ, if he be properly God,
is not rightly called the Son of God, has already been an-
swered ; for when a comparison is made between one Person
and another, the word God is not used indefinitely, but is re-
stricted to the Father, as being the fountain of the Deity, not
with regard to the essence, as fanatics falsely pretend, but in
respect of order. This is the sense in which we ought to un-
derstand that declaration of Christ to his Father : " This is life
eternal, that they might know thee, the only true God, and
Jesus Christ, whom thou hast sent." {g) For, speaking in the
capacity of Mediator, he holds an intermediate station between
God and men ; yet without any diminution of his majesty.
For, although he abased himself, yet he lost not his glory with
the Father, which was hidden from the world. Thus the
Apostle to the Hebrews, [h) though he acknowledges that Christ
was made for a short time inferior to the angels, yet, neverthe-
less, hesitates not to assert, that he is the eternal God, who laid
the foundation of the earth. We must remember, therefore, that
whenever Christ, in the capacity of Mediator, addresses the
Father, he comprehends, under the name of God, the Divinity
which belongs also to himself. Thus, when he said to his

{g) John xvii. 3. (/() Heb. i. 10; ii. 9.

VOL. I. 19

146 INSTITUTES OF THE [bOOK I.

A-postles, " I go unto the Father, for my Father is greater than
I, " (i) he attributes not to himself a secondary Divinity, as if
he were inferior to the Father with respect to the eternal es-
sence, but because, having obtained the glory of heaven, he
gathers together the faithful to a participation of it with him ;
he represents the Father to be in a station superior to himself, just
as the illustrious perfection of the splendour which appears in
heaven excels that degree of glory which was visible in him
during his incarnate state. For the same reason, Paul says, in
another place, that Christ " shall deliver up the kingdom to
God, even the Father, that God may be all in all." (k) Nothing
would be more absurd than to deny perpetual duration to the
Deity of Christ. Now, if he will never cease to be the Son of
God, but will remain for ever the same as he has been from the
beginning, it follows, that by the name Father is intended the
one sole Divine essence, which is common to them both. And
it is certain that Christ descended to us, in order that, exalting
us to the Father, he might at the same time exalt us to him-
self also, as being one with the Father. It is therefore neither
lawful nor right to restrict the name of God exclusively to the
Father, and to deny it to the Son. For even on this very ac-
count John asserts him to be the true God, (/) that no one
might suppose, that he possessed only a secondary degree of
Deity, inferior to the Father. And I wonder what can be the
meaning of these fabricators of new gods, when, after confessing
that Christ is the true God, they immediately exclude him from
the Deity of the Father ; as though there could be any true God
but one alone, or as though a transfused Divinity were any thing
but a novel fiction.

XXVII. Their accumulation of numerous passages from Ire-
na3us, where he asserts the Father of Christ to be the only and
eternal God of Israel, is a proof either of shameful ignorance, or
of consummate wickedness. For they ought to have consid-
ered, that that holy man was then engaged in a controversy
with some madmen, who denied that the Father of Christ was
the same God that has spoken by Moses and the Prophets, but
maintained that he was I know not what sort of phantasm,
produced from the corruption of the world. His only object,
therefore, is to show that no other God is revealed in the Scrip-
ture than the Father of Christ, and that it is impious to imagine
any other ; and therefore we need not wonder at his frequently
concluding, that there never was any other God of Israel than
he who was preached by Christ and his Apostles. So, now, on
the other hand, when a different error is to be opposed, we

(0 John xiv. 28. {k) 1 Cor. xv. 24. Q) 1 John v. 20.

CHAP. XIII.] CHRISTIAN RELIGION. 147

shall truly assert, that the God who appeared formerly to the
patriarchs, was no other than Christ. If it be objected that it
was the Father, we are prepared to reply, that, while we con-
tend for the Divinity of the Son, we by no means reject that of
the Father. If the reader attends to this design of Irenasus, all
contention will cease. Moreover, the whole controversy is
easily decided by the sixth chapter of the third book, where
the good man insists on this one point : That he who is abso-
lutely and indefinitely called God in the Scripture, is the only
true God ; but that the name of God is given absolutely to
Christ. Let us remember that the point at issue, as appears
from the whole treatise, and particularly from the forty-sixth
chapter of the second book, was this : That the appellation of
Father is not given in an enigmatical and parabolical sense to
one who is not truly God. Besides, in another place he con-
tends, that the Son is called God, as well as the Father, by the
Prophets and Apostles. He afterwards states how Christ, who
is Lord, and King, and God, and Judge of all, received power
from him who is God of all ; and that is with relation to the
subjection in which he was humbled even to the death of the
cross. And a little after he affirms, that the Son is the Creator
of heaven and earth, who gave the law by the hand of Moses,
and appeared to the patriarchs. Now, if any one pretends that
Irenseus acknowledges the Father alone as the God of Israel, I
shall reply, as is clearly maintained by the same writer, that
Christ is one and the same ; as also he applies to him the
prophecy of Habakkuk : "God shall come from the south."
To the same purpose is what we find in the ninth chapter of
the fourth book : " Therefore Christ himself is, with the Father,
the God of the living." And in the twelfth chapter of the same
book he states, that Abraham believed in God, inasmuch as
Christ is the Creator of heaven and earth, and the only God.

XXVIII. Their pretensions to the sanction of TertuUian
are equally unfounded, for, notwithstanding the occasional
harshness and obscurity of his mode of expression, yet he un-
equivocally teaches the substance of the doctrine which we
are defending ; that is, that whereas there is one God, yet by
dispensation or economy there is his Word ; that there is but
one God in the unity of the substance, but that the unity, by
a mysterious dispensation, is disposed into a trinity ; that there
are three, not in condition, but in degree ; not in substance,
but in form ; not in power, but in order. He says, indeed,
that he maintains the Son to be second to the Father ; but he
applies this only to the distinction of the Persons. He says
somewhere, that the Son is visible ; but after having stated
arguments on both sides, he concludes that, as the Word, he is

148 INSTITUTES OF THE [bOOK I.

invisible. Lastly, his assertion that the Father is designated
by his Person, proves him to be at the greatest distance from
the notion which we are refuting. And though he acknowl-
edges no other God than the Father, yet the explanations
which he gives in the immediate context show that he speaks
not to the exclusion of the Son, when he denies the existence of
any other God than the Father ; and that therefore the unity
of Divine government is not violated by the distinction of per-
sons. And from the nature and design of his argument it is
easy to gather the meaning of his words. For he contends, in
opposition to Praxeas, that although God is distinguished into
three Persons, yet neither is there a plurality of gods, nor is
the unity divided. And because, according to the erroneous
notion of Praxeas, Christ could not be God, without being the
Father, therefore Tertullian bestows so much labour upon the
distinction. His calling the Word and Spirit a portion of the
whole, though a harsh expression, yet is excusable ; since it
has no reference to the substance, but only denotes the disposi-
tion and economy, which belongs solely to the Persons, accord-
ing to the testimony of Tertullian himself. Hence also that
question, " How many Persons suppose you that there are,
O most perverse Praxeas, but as many as there are names ? "
So, a little after, " that they may believe the Father and the
Son, both in their names and Persons." These arguments, I
conceive, will suffice to refute the impudence of those who
make use of the authority of Tertullian in order to deceive
the minds of the simple.

XXIX. And certainly, whoever will diligently compare the
writings of the fathers, will find in Irenseus nothing differ-
ent from what was advanced by others who succeeded him.
Justin Martyr is one of the most ancient ; and he agrees with
us in every point. They may object that the Father of Christ
is denominated the one God by him as well as by the rest.
The same is asserted also by Hilary, and even in harsher
terms : he says, that eternity is in the Father ; but does this
imply a denial of the Divine essence to the Son ? On the
contrary, he had no other design than to maintain the same
faith which we hold. Nevertheless, they are not ashamed to
cull out mutilated passages, in order to induce a belief that he
patronized their error. If they wish any authority to be at-
tached to their quotation of Ignatius, let them prove that the
Apostles delivered any law concerning Lent, and similar cor-
ruptions; for nothing can be more absurd than the impertinen-
cies which have been published under the name of Ignatius.
Wherefore their impudence is more intolerable, who disguise
themselves under such false colours for the purpose of decep-

CHAP. XIll.] CHRISTIAN RELIGION. 149

tion. Moreover, the consent of antiquity manifestly appears
from this circumstance, that in the Nicene Council, Arius never
dared to defend himself by the authority of any approved wri-
ter ; and not one of the Greek or Latin fathers, who were there
united against him, excused himself as at all dissenting from
his predecessors. With regard to Augustine, who experienced
great hostility from these disturbers, his diligent examination
of all the writings of the earlier fathers, and his respectfid at-
tention to them, need not be mentioned. If he differs from
them in the smallest particulars, he assigns the reasons which
oblige him to dissent from them. On this argument also, if he
finds any thing ambiguous or obscure in others, he never con-
ceals it. Yet he takes it for granted, that the doctrine which
those men oppose has been received without controversy from
the remotest antiquity ; and yet that he was not uninformed of
what others had taught before him, appears even from one
word in the first book of his Treatise on the Christian Doc-
trine, where he says, that unity is in the Father. Will they pre-
tend that he had then forgotten himself ? But he elsewhere vin-
dicates himself from this calumny, where he calls the Father
the fountain of the whole Deity, because he is from no other ;
wisely considering that the name of God is especially ascribed
to the Father, because, unless the original be from him, it is
impossible to conceive of the simple unity of the Deity.
These observations, I hope, will be approved by the pious
reader, as sufficient to refute all the calumnies, with which
Satan has hitherto laboured to pervert or obscure the purity of
this doctrine. Finally, I trust that the whole substance of this
doctrine has been faithfully stated and explained, provided my
readers set bounds to their curiosity, and are not unreasonably
fond of tedious and intricate controversies. For I have not the
least expectation of giving satisfaction to those who are pleased
with an intemperance of speculation. I am sure I have used
no artifice in the omission of any thing, from a supposition
that it would make against me. But, studying the edification
of the Church, I have thought it better not to touch upon
many things, which would be unnecessarily burdensome to the
reader, without yielding him any profit. For to what purpose is
it to dispute, whether the Father be always begetting? For
it is foolish to imagine a continual act of generation, since it is
evident that three Persons have subsisted in God from all
eternity.

150 INSTITUTES OF THE [bOOK I.

CHAPTER XIV.

THE TRUE GOD CLEARLY DISTINGUISHED IN THE SCRIPTURE
FROM ALL FICTITIOUS ONES BY THE CREATION OF THE WORLD.

Although Isaiah (m) brings a just accusation of stupidity
against the worshippers of fictitious deities, for not having
learned, from the foundations of the earth, and the circuit of
the heavens, who was the true God, yet such is the slowness
and dulness of our minds, as to induce a necessity for a more
express exhibition of the true God, lest the faithful should de-
cline to the fictions of the heathen. For, since the most toler-
able description given by the philosophers, that God is the soul
of the world, is utterly vain and worthless, we require a more
familiar knowledge of him, to prevent us from wavering in per-
petual uncertainty. Therefore he hath been pleased to give us
a history of the creation, on which the faith of the Church
might rest, without seeking after any other God than him
whom Moses has represented as the former and builder of the
world. The first thing specified in this history is the time,
that by a continued series of years the faithful might arrive at
the first original of the human race, and of all things. This
knowledge is eminently useful, not only to contradict the
monstrous fables formerly received in Egypt and other coun-
tries, but also to give us clearer views of the eternity of God,
and to fill us with greater admiration of it. Nor ought we to
be moved with that profane sneer, that it is marvellous that
God did not form the design of creating heaven and earth at
an earlier period, but suff'ered an immeasurable duration to pass
away unemployed, since he could have made them many thou-
sands of ages before ; whereas the continuance of the world,
now advancing to its last end, has not yet reached six thousand
years. For the reason why God deferred it so long, it would
be neither lawful nor expedient to inquire ; because, if the
human mind strive to penetrate it, it will fail a hundred times
in the attempt ; nor, indeed, could there be any utility in the
knowledge of that which God himself, in order to prove the
modesty of our faith, has purposely concealed. Great shrewd-
ness was discovered by a certain pious old man, who, when
some scoffer ludicrously inquired what God had been doing
before the creation of the world, replied that he had been
making hell for over curious men. This admonition, no less

(m) Isaiah xl. 21. /

CHAP. XIV.] CHRISTIAN RELIGIOlSr. 151

grave than severe, should repress the wantonness which stim-
ulates many, and impels them to perverse and injurious spec-
ulations. Lastly, let us remember that God, who is invisible,
and whose wisdom, power, and justice, are incomprehensible,
has placed before us the history of Moses, as a mirror which
exhibits his lively image. For as eyes, either dim through
age, or dull through any disease, see nothing distinctly without
the assistance of spectacles, so, in our inquiries after God, such
is our imbecility, without the guidance of the Scripture we
immediately lose our way. But those who indulge their pre-
sumption, since they are now admonished in vain, will per-
ceive too late, by their horrible destruction, how much better it
would have been to look up to the secret counsels of God with
reverential awe, than to disgorge their blasphemies to darken
the heaven. Augustine justly complains, that it is an oifence
against God, to inquire for any cause of things, higher than his
will. He elsewhere prudently cautions us, that it is as absurd
to dispute concerning an infinite duration of time, as concern-
ing an infinite extent of place. However extensive the circuit
of the heavens, yet certainly it has some dimensions. Now, if
any one should expostulate with God, that the vacuity of space
is a hundred times larger, would not such arrogance be detested
by all pious persons ? The same madness is chargeable on those
who censure the inaction of God, for not having, according to
their wishes, created the world innumerable ages before. To
gratify their inordinate curiosity, they desire to pass beyond
the limits of the world ; as though, in the very ample circum-
ference of heaven and earth, we were not surrounded by numer-
ous objects capable of absorbing all our senses in their inesti-
mable splendour ; as though, in the course of six thousand years,
God had not given us lessons sufficient to exercise our minds
in assiduous meditation on them. Then let us cheerfully re-
main within these barriers with which God has been pleased
to circumscribe us, and as it were to confine our minds, that
they might not be wandering in the boundless regions of un-
certain conjecture.

n. To the same purpose is the narration of Moses, that the
work of God was completed, not in one moment, but in six
days. For by this circumstance also we are called away from
all false deities to the only true God, who distributed his work
into six days, that it might not be tedious to us to occupy the
whole of life in the consideration of it. For though, whither-
soever we turn our eyes, they are constrained to behold the
works of God, yet we see how transient our attention is, and,
if we are touched with any pious reflections, how soon they
leave us again. Here, also, human reason murmurs, as though
such progressive works were inconsistent with the power of

152 INSTITUTES OF THE [bOOK I.

Deity ; till, subdued to the obedience of faith, it learns to ob-
serve that rest, to which the sanctification of the seventh day
invites us. Now, in the order of those things, we must dil-
igently consider the paternal love of God towards the human
race, in not creating Adam before he had enriched the earth
with an abundant supply of every thing conducive to his hap-
piness. For had he placed him in the earth while it remained
barren and vacant, had he given him life before there was any
light, he would have appeared not very attentive to his benefit.
Now, when he has regulated the motions of the sun and the
stars for the service of man, replenished the earth, the air, and
the waters, with living creatures, and caused the earth to pro-
duce an abundance of all kinds of fruits sufficient for suste-
nance, he acts the part of a provident and sedulous father of
a family, and displays his wonderful goodness towards us.
If the reader will more attentively consider with himself these
things, which I only hint at as I proceed, he will be convinced
that Moses was an authentic witness and herald of the one God,
the Creator of the world. I pass over what I have already
stated, that he not only speaks of the mere essence of God,
but also exhibits to us his eternal Wisdom and his Spirit, in
order that we may not dream of any other God except him
who will be known in that express image.

III. But before I begin to enlarge on the nature of man,
something must be said concerning angels. Because, though
Moses, in the history of the creation, accommodating himself
to the ignorance of the common people, mentions no other
works of God than such as are visible to our eyes, ^^et, when
he afterwards introduces angels as ministers of God, M'e may
easily conclude, that he is their Creator, whom they obey, and
in whose service they are employed. Though Moses, there-
fore, speaking in a popular manner, does not, in the beginning
of his writings, immediately enumerate the angels among the
creatures of God, yet nothing forbids our here making a plain
and explicit statement of those things which the Scripture
teaches in other places ; because, if we desire to know God
from his works, such an excellent and noble specimen should
by no means be omitted. Besides, this point of doctrine is
very necessary for the confutation of many errors. The ex-
cellence of the angelic nature has so dazzled the minds of
many, that they have supposed them to be injured, if they
were treated as mere creatures, subject to the government of
one God. Hence they were falsely pretended to possess a
kind of divinity. Manichasus has also arisen, with the sect
which he founded, who imagined to himself two original prin-
ciples, God and the devil ; and attributed to God the origin of
all good things, but referred evil natures to the production of

CHAP. XIV.] CHRISTIAN RELIGION. 153

the devil. If our minds were bewildered in this wild and in-
coherent system, we should not leave God in full possession
of his glory in the creation of the world. For, since nothing
is more peculiar to God than eternity and self-existence, does
not the ascription of this to the devil dignify him with a title
of Divinity ? Now, where is the omnipotence of God, if such
an empire be conceded to the devil, as that he can execute
whatever he pleases, notwithstanding the aversion of the
Divine will, or opposition of the Divine power ? But the
only foundation of the system of Manicha3us, that it is unlaw-
ful to ascribe to a good God the creation of any evil thing, in
no respect affects the orthodox faith, which admits not that
any thing in the universe is evil in its nature ; since neither
the depravity and wickedness of men and devils, nor the sins
which proceed from that source, are from mere nature, but from
a corruption of nature ; nor from the beginning has any thing
existed, in which God has not given a specimen both of his
wisdom and of his justice. To oppose these perverse notions,
it is necessary to raise our minds higher than our eyes can
reach. And it is very probable that it was with this design,
when, in the Nicene creed, God is called the Creator of all
things, that particular mention is made of things invisible.
Yet it shall be my study to observe the limit which the rule
of piety prescribes, lest, by indulging an unprofitable degree
of speculation, I should lead the reader astray from the sim-
plicity of the faith. And certainly, since the Spirit invariably
teaches us in a profitable manner, but, with regard to things
of little importance to edification, either is wholly silent, or
but lightly and cursorily touches on them, — it is also our duty
cheerfully to remain in ignorance of what it is not for our ad-
vantage to know.

IV. Since angels are ministers of God appointed to execute
his commands, (n) that they are also his creatures, ought to
be admitted without controversy. And does it not betray ob-
stinacy rather than diligence, to raise any contention concern-
ing the time or the order in which they were created ? Moses
narrates, that " the heavens and the earth were' finished, and
all the host of them : " (o) to what purpose is it anxiously to
inquire, on what day, besides the stars and the planets, the
other more concealed hosts of heaven began to exist ? Not
to be too prolix, let us remember on this point (as on the
whole doctrine of religion) to observe one rule of modesty
and sobriety ; which is, not to speak, or think, or even desire
to know, concerning obscure subjects, any thing beyond the
information given us in the Divine word. Another rule to be

(n) Psalm ciii. 20. (o) Gen. ii. 1.

VOL. I. 20

154 INSTITUTES OF THE [bOOK I.

followed is, in reading the Scripture, continually to direct our
attention to investigate and meditate upon things conducive
to edification ; not to indulge curiosity or the study of things
unprofitable. And, since the Lord has been pleased to in-
struct us, not in frivolous questions, but in solid piety, the fear
of his name, true confidence, and the duties of holiness, let us
content ourselves with that knowledge. Wherefore, if we
wish to be truly wise, we must forsake the vain imaginations
propagated by triflers concerning the nature, orders, and mul-
titude of angels. I know that these things are embraced by
many persons with greater avidity, and dwelt upon with more
pleasure, than such things as are in daily use. But, if it be
not irksome to be the disciples of Christ, it should not be irk-
some to follow that method which he has prescribed. Then
the consequence will be, that, content with his discipline, we
shall not only leave, but also abhor, those unprofitable specu-
lations from which he calls us away. No man can deny that
great subtlety and acuteness is discovered by Dionysius, who-
ever he was, in many parts of his treatise on the Celestial
Hierarchy ; but, if any one enters into a critical examination
of it, he will find the greatest part of it to be mere babbling.
But the duty of a theologian is, not to please the ear with
empty sounds, but to confirm the conscience by teaching
things which are true, certain, and profitable. A reader of
that book would suppose that the author was a man descended
from heaven, giving an account of things that he had not
learned from the information of others, but had seen with his
own eyes. But Paul, who was " caught up to the third
heaven," (jd) not only has told us no such things, but has
even declared, that it is not lawful for men to utter the secret
things which he had seen. Taking our leave, therefore, of
this nugatory wisdom, let us consider, from the simple doctrine
of the Scripture, what the Lord has been pleased for us to
know concerning his angels.

V. We are frequently informed in the Scripture, that angels
are celestial spirits, whose ministry and service God uses for
the execution of whatever he has decreed ; and hence this
name is given to them, because God employs them as mes-
sengers to manifest himself to men. Other appellations also,
by which they are distinguished, are derived from a similar
cause. They are called Hosts, because, as life-guards, they
surround their prince, aggrandizing his majesty, and rendering
it conspicuous ; and, like soldiers, are ever attentive to the
signal of their leader ; and are so prepared for the performance
of his commands, that he has no sooner signified his will than

{p) 2 Cor. xii. 1, &c.

CHAP. XIV.] CHRISTIAN RELIGION. 155

they are ready for the work, or rather are actually engaged in
it. Such a representation of the throne of God is exhibited
in the magnificent descriptions of the Prophets, but particularly
of Daniel ; where he says, when God had ascended the judg-
ment-seat, that " thousand thousands ministered unto him, and
ten thousand times ten thousand stood before him." (q) Since
by their means the Lord wonderfully exerts and declares the
power and strength of his hand, thence they are denominated
Powers, (r) Because by them he exercises and administers
his government in the world, therefore they are called some-
times Principalities, sometimes Powers, sometimes Dominions.
Lastly, because the glory of God in some measure resides in
them, they have also, for this reason, the appellation of
Thrones ; (s) although on this last name I would affirm
nothing, because a different interpretation is equally or even
more suitable. Bat, omitting this name, the Holy Spirit often
uses the former ones, to magnify the dignity of the angelic
ministry. Nor, indeed, is it right that no honour should be
paid to those instruments, by whom God particularly exhibits
the presence of his power. Moreover, they are more than
once called gods ; because in their ministry, as in a mirror,
they give us an imperfect representation of Divinity. Though
I am pleased with the interpretation of the old writers, on
those passages where the Scripture records the appearance of
an angel of God to Abraham, Jacob, Moses, and others, (t) that
Christ was that angel, yet frequently, where mention is made
of angels in general, this name is given to them. Nor should
this surprise us ; for, if that honour be given to princes and
governors, because, in the performance of their functions, they
are vicegerents of God, the supreme King and Judge, (v) there
is far greater reason for its being paid to angels, in whom the
splendour of the Divine glory is far more abundantly displayed.
VI. But the Scripture principally insists on what might
conduce most to our consolation, and the confirmation of our
faith — that the angels are the dispensers and administrators of
the Divine beneficence towards us; and therefore it informs
us, that they guard our safety, undertake our defence, direct
our ways, and exercise a constant solicitude that no evil befall
us. The declarations are universal, belonging prmiarily to
Christ the head of the Church, and then to all the faithful :
" He shall give his angels charge over thee, to keep thee in all
thy ways. They shall bear thee up in their hands, lest thou
dash thy foot against a stone." (w) Again, " The angel of
the Lord encampeth round about them that fear him, and de-

(q) Daniel vii. 10. (r) Ephes. i. 21. (s) Col. i. 16.

(«) Gen. xviii. 2; xxxii. 1, 28. Josh. v. 13. Judges vi. 11 ; xiii. 3, 22.
{v) Psalm Ixxxii. 6. (w) Psalm xci. 11, 12.

156 INSTITUTES OF THE [bOOK I.

livereth them." (x) In these passages God shows that he
delegates to his angels the protection of those whom he has
undertaken to preserve. Accordingly, the angel of the Lord
consoles the fugitive Hagar, and commands her to be recon-
ciled to her mistress, (y) Abraham promises his servant that
an angel should be the guide of his journey, (z) Jacob, m
his benediction of Ephraim and Manasseh, prays that the an-
gel of the Lord, by whom he had been redeemed from all evil,
would cause them to prosper, (a) Thus an angel was ap-
pointed to protect the camp of the Israelites ; (b) and whenever
it pleased God to deliver them from the hands of their enemies,
he raised up avengers by the ministry of angels, (c) And
finally, to supersede the necessity of adducing more examples,
angels ministered to Christ and attended him in all his dif-
ficulties ; they announced his resurrection to the women, and
his glorious advent to the disciples, (d) And thus, in the dis-
charge of their office as onr protectors, they contend against
the devil and all our enemies, and execute the vengeance of
God on those who molest us ; as we read that an angel of God,
to deliver Jerusalem from a siege, slew a hundred and eighty-
five thousand men in the camp of the king of Assyria in one
night, (e)

VII. But whether each of the faithful has a particular angel
assigned him for his defence, I cannot venture certainly to af-
firm. When Daniel introduces the angel of the Persians and
the angel of the Greeks, (/) he clearly signifies that certain
angels are appointed to preside over kingdoms and provinces.
Christ also, when he says that the angels of children always
behold the face of the Father, (g') suggests, that there are cer-
tain angels who are charged with their safety. But I know
not whether this justifies the conclusion, that every one of
them has his particular guardian angel. Of this, indeed, we
may be certain, that not one angel only has the care of every one
of us, but that they all with one consent watch for our salvation.
For it is said of all the angels together, that they rejoice more
over one sinner turned to repentance, than over ninety and nine
just persons who have persevered in their righteousness. (A)
Of more than one angel it is said, that they carried the soul of
Lazarus into the bosom of Abraham, (i) Nor is it in vain that
Elisha shows his servant so many fiery chariots, which were
peculiarly assigned to him for his protection, (k) There is one
place which seems clearer than the rest in confirmation of this

(x) Psalm xxxiv. 7. (y) Gen. xvi. 9. (z) Gen. xxiv. 7.

(a) Gen.xlviii.l6. (h) Exod. xiv.ll); xxiii.20. (c) Judges ii. 1 ; vi. 11 ; xiii. 3, &c.

((Z) Malt. iv. 11. Luke xxii. 43. MaU. xxviii. 5. Luke xxiv. 4, 5. Acts i. 10.

(c) 2 Kings xix. 35. Isaiah xxxvii. 36. (/) Daniel x. 13, 20 ; xii. 1.

(g) Matt, xviii. 10. (A) Luke xv. 7. (i) Luke xvi. 22. (A:) 2 Kings vi. 17

CHAP. XIV.] CHRISTIAN RELIGION. 15/

point. For when Peter, on his hberation from prison, knocked
at the door of the house in which the brethren were assembled,
as they could not suppose it to be Peter himself, they said it
was his angel, (l) This conclusion seems to have arisen in
their minds from the common opinion that each of the faithful
has his guardian angel assigned him. But here it may also be
replied, that nothing prevents this being understood of any one
of the angels, to whom the Lord might have committed the
care of Peter on that occasion, and who yet might not be his
perpetual guardian ; as it is vulgarly imagined that every per-
son has two angels, a good one and a bad one, according to the
heathen notion of ditierent genii. But it is not worth while
anxiously to investigate what it little concerns us to know. For
if any one be not satisfied with this, that all the orders of tho
celestial army watch for his safety, I see not what advantage
he can derive from knowing that he has one particular angel
given him for his guardian. But those who restrict to one
angel the care which God exercises over every one of us, do a
great injury to themselves, and to all the members of the
Church ; as though those auxiliaries had been promised in vain,
who, by surrounding and defending us on all sides, contribute to
increase oiu* courage in the conflict.

VIII. Let those, who venture to determine concerning the
multitude and orders of the angels, examine on what foun-
dation their opinions rest. Michael, I confess, is called in Dan-
iel "the great prince," and in Jude "the archangel." (?7i) And
Paul informs us that it will be an archangel, who, with the
sound of a trumpet, shall summon men to judgment. (7^) But
who, from these passages, can determine the degrees of honour
among the angels, distinguish the individuals by their respec-
tive titles, and assign to every one his place and station ?
For the two names which are found in the Scripture, Michael
and Gabriel, and the third, if you wish to add it from the
history of Tobias, (0) may appear, from their significations, to
be given to angels on account of our infirmity ; though I would
rather leave this undetermined. With respect to their num-
bers, we hear, from the mouth of Christ, of many legions ; (p)
from Daniel, of many myriads: (q) the servant of Elisha saw
many chariots ; and their being said to encamp round about
them that fear God, (r) is expressive of a great multitude. It
is certain that spirits have no form ; and yet the Scripture, on
account of the slender capacity of our minds, under the names
of cherubim and seraphim, represents angels to us as having
wings, to prevent our doubting that they will always attend, with

(/) Acts xii. 15. (m) Daniel xii. 1. Jude, ver. 0. (?t) 1 Tliess. iv. 16.

(o) Daniel X. 13,21 ; viii. 16 ; ix. 21. Lukei. 19, 26. Tob. iii. 17; v. 5.

(p) Matt. xxvi. 53. (q) Daniel vii. 10. (r) Psalm xxxiv. 7.

158 INSTITUTES OF THE [bOOK I.

incredible celerity, to afford us assistance as soon as our cases
require it ; as though the Hghtning darted from heaven were to
fly to us with its accustomed velocity. All further inquiries on
both these points, we should consider as belonging to that class
of mysteries, the full revelation of which is deferred to the last
day. Wherefore let us remember that we ought to avoid too
much curiosity of research, and presumption of language.

IX. But this, which is called in question by some restless
men, must be received as a certain truth, that angels are
ministering spirits, whose service God uses for the protection
of his people, and by whom he dispenses his benefits among
mankind, and executes his other works. It was the opinion
of the ancient Sadducees, indeed, that the term angels signified
nothing but the motions which God inspires into men, or those
specimens which he gives of his power. But this foolish no-
tion is repugnant to so many testimonies of Scripture, that
it is surprising how such gross ignorance could have been
tolerated among that people. For, to omit the places before
cited, where mention is made of thousands and legions of
atigels ; where joy is attributed to them ; where they are said to
sustain the faithful in their hands, to carry their souls into rest,
to behold the face of the Father, (s) and the like, — there are
others which most clearly evince, that they are spirits possess-
ing an actual existence and their own peculiar nature. For
the declarations of Stephen and Paul, — that the law was
given by the hand of angels, {t) and of Christ, that the elect,
after the resurrection, shall be like angels ; that the day of
judgment is not known even to the angels ; that he then will
come with his holy angels, (y) — however tortured, must ne-
cessarily be thus understood. Likewise, when Paul charges
Timothy, before Christ and the elect angels, to keep his pre-
cepts, {lo) he intends, not unsubstantial qualities or inspirations,
but real spirits. Nor otherwise is there any meaning in what
we read in the Epistle to the Hebrews, that Christ is made
more excellent than the angels, that the world is not subject to
them, that Christ assumed not their nature, but the nature of
man, {x) unless we understand that there are happy spirits, to
whom these comparisons may apply. And the author of the
same epistle explains himself, where he places angels and the
souls of the faithful together in the kingdom of God. {]/) Be-
sides, we have already quoted, that the angels of children
always behold the face of God ; that we are always defended
by their protection ; that they rejoice for our safety ; that they

(s) Luke XV. 10 ; iv. 10 ; xvi. 22. Psalm xci. 12. Matt. iv. 6 ; xviii. 10.

{t) Acts vii. 53. Gal. iii. 19.

(») Matt. xxii. 30; xxiv. 3(5 ; xxv. 31. Luke ix. 26. {w) 1 Tim. v. 21.

{%) Heb. i. 4 ; ii. 16. {y) Heb. xii. 22, 23.

CHAP. XIV.] CHRISTIAN RELIGION. 159

admire the manifold grace of God in the church ;(^) and are
subject to Christ as their head, (a) The same truth is proved
by their having so often appeared to the patriarchs in the form
of men, conversed witli them, and been entertained by them.
And Christ himself, on account of the preeminence which he
obtains in the capacity of Mediator, is called an angel, {b) I
have thought proper cursorily to touch on this point, in order
to fortify the simple against those foolish and absurd notions,
which were disseminated by Satan many ages ago, and are
frequently springing up afresh.

X. It remains for us to encounter the superstition, which
generally insinuates itself into men's minds when angels are
said to be the ministers and dispensers of all our blessings.
For human reason soon falls into an opinion, that there is no
honour that ought not to be paid to them. Thus it happens
that what belongs solely to God and Christ, is transferred to
them. Thus we see, that for some ages past the glory of
Christ has in many ways been obscured ; while angels have been
loaded with extravagant honours without the authority of the
word of God. And among the errors which we combat in the
present day, there is scarcely one more ancient than this. For
even Paul appears to have had a great controversy with some,
who exalted angels in such a manner as almost to degrade
Christ to an inferior station. Hence the solicitude with which
he maintains, in the Epistle to the Colossians, not only that
Christ is to be esteemed above angels, but also that he is the
author of all blessings to them, (c) in order that we may not
forsake him and turn to them, who are not even sufficient for
themselves, but draw from the same fountain as we do. Since
the splendour of the Divine majesty, therefore, is eminently dis-
played in them, there is nothing more natural than for us to
fall down with astonishment in adoration of them, and to at-
tribute every thing to them which exclusively belongs to God.
Even John, in the Revelation, confesses this to have happened
to himself; but adds at the same time, that he was thus
answered : " See thou do it not : I am thy fellow-servant : wor-
ship God." (d)

XI. But this danger we shall happily avoid, if we consider
why God is accustomed to provide for the safety of the faith-
ful, and to communicate the gifts of his beneficence by means
of angels, rather than by himself to manifest his own power
without their intervention. He certainly does this not from
necessity, as though he were unable to do without them ; for
whenever he pleases he passes them by, and performs his work
with a mere nod of his power ; so far is he from being indebt-

(z) 1 Peter i. 12. (a) Heb. i. 6. (h) Mai. iii. 1.

(c) Col. i. 16, 20. {(l) Rev. xix. 10 ; xxii. 8, 9.

16J INSTITUTES OF THE [bOOK I.

ed to their assistance for relieving him in any difficuhy. This,
therefore, conduces to the consolation of our imbecility, that
we may want nothing that can either raise our minds to a good
hope, or confirm them in security. This one thing, indeed,
ougiit to be more than sufficient for us, that the Lord declares
hhnself to be our Protector. But while we see ourselves en-
compassed with so many dangers, so many annoyances, such
various kinds of enemies, — such is our weakness and frailty,
that we may sometimes be filled with terror, or fall into de-
spair, unless the Lord enables us, according to our capacity, to
discover the presence of his grace. For this reason he prom-
ises, not only that he will take care of us himself, but also that
we shall have innumerable life-guards, to whom he has com-
mitted the charge of our safety ; and that, as long as we are
surrounded by their superintendence and protection, whatever
danger may threaten, we are placed beyond the utmost reach
of evil. I confess, indeed, that it is wrong for us, after that
simple promise of the protection of God alone, still to be look-
ing around to see from what quarter our aid may come. But
since the Lord, from his infinite clemency and goodness, is
pleased to assist this our weakness, there is no reason why we
should neglect this great favour which he shows us. We have
an example of this in the servant of Elisha, who, when he saw
that the mountain was besieged by an army of Syrians, (e) and
that no way of escape was left, was filled with consternation,
as though himself and his master had been ruined. Then
Elisha prayed that God would open his eyes, and he immedi-
ately saw the mountain full of horses and chariots of fire ; that
is, of a multitude of angels who were to guard him and the
Prophet. Encouraged by this vision, he came to himself again,
and was able to look down with intrepidity on the enemies,
the sight of whom before had almost deprived him of life.

XII. Therefore, whatever is said concerning the ministry of
angels, let us direct it to this end, that, overcoming all difli-
dence, our hope in God may be more firmly established. Foi
the Lord has provided these guards for us, that we may not
be terrified by a multitude of enemies, as though they could
prevail in opposition to his assistance, but may have recourse to
the sentiment expressed by Elisha, " There are more for us
than against us." How preposterous is it, then, that we should
be alienated from God by angels, who are appointed for this
very purpose, to testify that his aid is more especially present
with us ! But they do alienate us from him, unless they lead
us directly to him, to regard him, call on him, and celebrate
him as our only helper ; unless they are considered by us as

(c) 2 Kings vi. 15, IG, 17.

CHAP. XIV.] CHRISTIAN RELIGION. 161

his hands, which apply themselves to do nothing without his
direction ; unless they attach us to Christ, the only Mediator, to
depend entirely on him, to lean upon him, to aspire to him, and
to rest satisfied in him. For what is described in the vision of
Jacob (/) ought to be firmly fixed in our minds, that the an-
gels descend to the earth to men, and ascend from earth to
heaven, by a ladder above which stands the Lord of hosts.
This implies, that it is only through the intercession of Christ,
that we are favoured with the ministry of angels, as he himself
affirms : '' Hereafter ye shall see heaven open, and the angels
descending upon the Son of man." (g) Therefore the servant
of Abraham, having been commended to the care of an an-
gel, (h) does not therefore invoke him for his aid, but, trusting
to that committal, pours out his prayers before the Lord, and
entreats him to display his mercy towards Abraham. For as
God does not make them the ministers of his power and good-
ness, in order to divide his glory with them, so neither does
he promise his assistance in their ministry, that we may divide
our confidence between them and him. Let us take our leave,
therefore, of that Platonic philosophy, which seeks access to
God by means of angels, and worships them in order to render
him more propitious to us ; which superstitious and curious
men have endeavoured from the beginning, and even to this
day persevere in attempting, to introduce into our religion.

XIII. The design of almost every thing that the Scripture
teaches concerning devils, is that we may be careful to guard
against their insidious machinations, and may provide ourselves
with such weapons as are sufficiently firm and strong to repel
the most powerful enemies. For when Satan is called the god
and prince of this world, («) the strong man armed, (k) the
prince of the power of the air, (l) a roaring lion, (ni) these
descriptions only tend to make us more cautious and vigilant,
and better prepared to encounter him. This is sometimes sig-
nified in express words. For Peter, after having said that " the
devil, as a roaring lion, walketh about seeking whom he may
devour," immediately subjoins an exhortation to "resist him,
steadfast in the faith." And Paul, having suggested that "we
wrestle not against flesh and blood, but against principalities,
against powers, against the rulers of the darkness of this world,
against spiritual wickedness," (w) immediately commands us to
put on suitable armour for so great and so perilous a conflict.
Wherefore, having been previously warned that we are perpet-
ually threatened by an enemy, and an enemy desperately bold

( f) Gen. xxviii. 12. (/,) Matt. xii. 20. Luke xi. 21.

(g) John i. 51. (/) Ephes. ii. 2.
(A) Gen. xxiv. 7, 12, 27, 52. (m) 1 Peter v. 8, 9.

(i) 2 Cor. iv. 4. John xii. 31. (n) Ephes. vi. 12, &c.

VOL. I. 21

16^ INSTITUTES OF THE [bOOK L

and extremely strong, skilled in every artifice, indefatigable in
diligence and celerity, abundantly provided with all kinds of
weapons, and most expert in the science of war, let us make it
the grand object of oiu: attention, that we suffer not ourselves
to be oppressed with slothfulness and inactivity, but, on the
contrary, arousing and collecting all our courage, be ready for a
vigorous resistance ; and as this warfare is terminated only by
death, let us encourage ourselves to perseverance. But, above
all, conscious of weakness and ignorance, let us implore the as-
sistance of God, nor attempt any thing but in reliance on him ;
since he alone can supply us with wisdom, and strength, and
courage, and armour.

XIV. But, the more to excite and urge us to such conduct, the
Scripture announces that there are not one, or two, or a few
enemies, but great armies who wage war against us. For even
Mary Magdalene is said to have been delivered from seven de-
mons, by whom she was possessed ; (o) and Christ declares it to
be a common case, that, if you leave the place open for the re-
entrance of a demon who has once been ejected, he associates
with himself seven spirits more wicked still, and returns to his
vacant possession, (p) Indeed, one man is said to have been pos-
sessed by a whole legion, (q) By these passages, therefore, we
are taught, that we have to contend with an infinite multitude
of enemies ; lest, despising their paucity, we should be more re-
miss to encounter them, or, expecting sometimes an intermission
of hostility, should indulge ourselves in idleness. But when
one Satan or devil is frequently mentioned in the singular
number, it denotes that principality of wickedness which op-
poses the kingdom of righteousness. For as the Church and
society of saints have Christ as their head, so the faction of
the impious, and impiety itself, are represented to us with their
prince, who exercises the supreme power among them ; which
is the meaning of that sentence, " Depart, ye cursed, into ever-
lasting fire, prepared for the devil and his angels." (r)

XV. It also ought to stimulate us to a perpetual war with
the devil, that he is every where called God's adversary and
ours. For, if we feel the concern which we ought to feel for
the glory of God, we shall exert all our power against him
who attempts the extinction of it. If we are annnated by a
becoming zeal for defending the kingdom of Christ, we must
necessarily have an irreconcilable war with him who con-
spires its ruin. On the other hand, if we are solicitous for
our salvation, we ought to make neither peace nor truce with
him who assiduously plots its destruction. Now, such is the
description given of him in the third chapter of Genesis, where

(o) Mark xvi. 0. (q) Luke viii. 30.

(p) Matt. xii. 43—45. (r) Matt. xxv. 41.

CHAP. XIV.] CHRISTIAN RELIGION. 163

he seduces man from the obedience owed by him to God, so
that he at once robs God of his jast honour, and precipitates
man into ruin. Such, also, is he described in the Evangehsts,
where he is called an enemy, and said to sow tares in order to
corrupt the seed of eternal life, (s) In short, the testimony of
Christ concerning him, that he was a murderer and a liar from
the beginning, (t) we find verified in all his actions. For he
opposes Divine truth with lies ; obscures the light with shades
of darkness ; involves the minds of men in errors ; stirs up
animosities, and kindles contentions and wars ; — and all for the
purpose of subverting the kingdom of God, and plunging man-
kind with himself into eternal destruction. Whence it is evi-
dent, that he is naturally depraved, vicious, malignant, and
mischievous. For there must be extreme depravity in that
mind which is bent on opposing the glory of God and the sal-
vation of men. And this is suggested by John in his Epistle,
when he says, that "he sinneth from the beginning." For he
intends, that he is the author, conductor, and principal con-
triver of all wickedness and iniquity.

XVI. But since the devil was created by God, we must re-
mark, that this wickedness which we attribute to his nature
is not from creation, but from corruption. For whatever evil
quality he has, he has acquired by his defection and fall. And
of this the Scripture apprizes us ; lest, believing him to have
come from God, just as he now is, we should ascribe to God
himself that which is in direct opposition to him. For this
reason Christ declares, that Satan, " when he speaketh a lie,
speaketh of his own ; " (v) and adds the reason — " because he
abode not in the truth." When he says that he abode not in
the truth, he certainly implies that he had once been in it ; and
when he calls him the father of a lie, he precludes his impu-
ting to God the depravity of his nature, which originated wholly
from himself. Though these things are delivered in a brief
and rather obscure manner, yet they are abundantly sufficient
to vindicate the majesty of God from every calumny. And
what does it concern us to know, respecting devils, either more
particulars, or for any other purpose ? Some persons are dis-
pleased that the Scripture does not give us, in various places,
a distinct and detailed account of their fall, with its cause, man-
ner, time, and nature. But, these things being nothing to us,
it was better for them, if not to be passed over in total silence,
yet certainly to be touched on but lightly ; because it would
ill comport with the dignity of the Holy Spirit to feed curiosity
with vain and unprofitable histories ; and we perceive it to have
been the design of the Lord, to deliver nothing in his sacred

(s) Matt. xiii. 25, 28. (0 John viii. 44. (p) John viii. 44,

164 INSTITUTES OF THE [bOOK I.

oracles, which we might not learn to our edification. That we
ourselves, therefore, may not dwell upon unprofitable subjects,
let us be content with this concise information respecting the
nature of devils ; that at their creation they were originally
angels of God, but by degenerating have ruined themselves,
and become the instruments of perdition to others. This being
useful to be known, it is clearly stated by Peter and Jude.
"God," say they, " spared not the angels that sinned, and kept
not their first estate, but left their own habitation." (x) And
Paul, mentioning the elect angels, (y) without doubt tacitly
implies that there are reprobate ones.

XVII. The discord and contention, which we say Satan
maintains against God, ought to be understood in a manner
consistent with a firm persuasion, that he can do nothing with-
out God's will and consent. For we read in the history of
Job, that he presented himself before God to receive his com-
mands, and dared not to undertake any enterprise without
having obtained his permission, (z) Thus, also, when Ahab
was to be deceived, he undertook to be a lying spirit in the
mouth of all the prophets ; and, being commissioned by God,
he performed it. (a) For this reason he is also called the
"evil spirit from the Lord," who tormented Saul, (6) because
he was employed as a scourge to punish the sins of that im-
pious monarch. And elsewhere it is recorded, that the plagues
were inflicted on the Egyptians by the " evil angels." (c) Ac-
cording to these particular examples, Paul declares generally,
that the blinding of unbelievers is the work of God, (d) where-
as he had before called it the operation of Satan. It appears,
then, that Satan is subject to the power of God, and so gov-
erned by his control, that he is compelled to render obedience
to him. Now, when we say that Satan resists God, and that
his works are contrary to the works of God, we at the same
time assert that this repugnance and contention depend on the
Divine permission. I speak now, not of the will or the en-
deavour, but only of the effect. For the devil, being naturally
wicked, has not the least inclination towards obedience to the
Divine will, but is wholly bent on insolence and rebellion. It
therefore arises from himself and his Avickedness, that he op-
poses God with all his desires and purposes. This depravity
stimulates him to attempt those things which he thinks the
most opposed to God. But since God holds him tied and
bound with the bridle of his power, he executes only those
things which are divinely permitted ; and thus, whether he

(x) 2 Peter li. 4. Jude, ver. 6. (h) 1 Sam. xvi. 14 ; xviii. 10.

(7j) 1 Tim. V. 21. (c) Psalm Ixxviii. 49.

(z) Job i. (5 ; ii. 1. (d) 2 Thess. ii. 9, 11.

(a) 1 Kings xxii. 20, &c.

CHAP. XIV.] CHRISTIAN RELIGION. 165

will or not, he obeys his Creator, being constrained to fulfil
any service to which he impels him.

XVIII. While God directs the courses of unclean spirits
hither and thither at his pleasure, he regulates this government
in such a manner, that they exercise the faithful with fighting,
attack them in ambuscades, harass them with incursions, push
them in battles, and frequently fatigue them, throw them into
confusion, terrify them, and sometimes wound them, yet never
conquer or overwhelm them ; but subdue and lead captive the
impious, tyrannize over their souls and bodies, and abuse them
like slaves by employing them in the perpetration of every
enormity. The faithful, in consequence of being harassed by
such enemies, are addressed with the following, and other sim-
ilar exhortations: '^ Give not place to the devil." (e) "Your
adversary the devil, as a roaring lion, walketh about, seeking
whom he may devour ; whom resist, steadfast in the faith." (/)
Paul confesses that he himself was not free from this kind of
warfare, when he declares that, as a remedy to subdue pride,
" the messenger of Satan was given to him to buffet him." (g)
This exercise, then, is common to all the children of God. But,
as the promise respecting the breaking of the head of Satan (h)
belongs to Christ and all his members in common, I therefore
deny that the faithful can ever be conquered or overwhelmed
by him. They are frequently filled with consternation, but
recover themselves again ; they fall by the violence of his
blows, but are raised up again ; they are wounded, but not
mortally ; finally, they labour through their whole lives in
such a manner, as at last to obtain the victory. This, how-
ever, is not to be restricted to each single action. For we
knoAv that, by the righteous vengeance of God, David was for
a time delivered to Satan, that by his instigation he might
number the people ; (^) nor is it without reason that Paul ad-
mits a hope of pardon even for those who may have been en-
tangled in the snares of the devil, (k) Therefore the same
Apostle shows, in another place, that the promise before cited
is begim in this life, where we must engage in the conflict ;
and that after the termination of the conflict it will be com-
pleted. " And the God of peace," he says, " shall bruise
Satan under your feet shortly." (l) In our Head this victory,
indeed, has always been complete, because the prince of this
world had nothing in him : (m) in us, who are his members, it
yet appears only in part, but will be completed when we shall
have put ofl" our flesh, which makes us still subject to infirm-

(e) Ephes. iv. 27. (i) 2 Sam. xxiv. 1. 1 Chron. xxi. 1.

(/) 1 Peter v. 8. (k) 2 Tim. ii. 26.

(/) 2 Cor. xii. 7. (l) Rom. xvi. 20.

(/t) Gen. iii. 15. (m) John xiv. 30.

166 INSTITUTES OF THE [bOOK I,

ities, and shall be full of the power of the Holy Sphit. In
this manner, when the kingdom of Christ is erected, Satan and
his power must fall ; as the Lord himself says, " I beheld
Satan as lightning falling from heaven." [n] For by this
answer he confirms what the Apostles had reported concerning
the power of his preaching. Again : " When a strong man
armed keepeth his palace, his goods are in peace ; but when
a stronger than he shall come upon him and overcome him,"
&,c. (o) And to this end Christ by his death overcame Satan,
who had the power of death, and triumphed over all his forces,
that they might not be able to hurt the Church ; for otherwise
it would be in hourly danger of destruction. For such is our
imbecility, and such the strength of his fury, how could we
stand even for a moment against his various and unceasing at-
tacks, without being supported, by the victory of our Captain ?
Therefore God permits not Satan to exercise any power over
the souls of the faithful, but abandons to his government
only the impious and unbelieving, whom he designs not to
number among his own flock. For he is said to have the
undisturbed possession of this world, till he is expelled by
Christ, (p) He is said also to blind all who believe not the
Gospel, (q) and to work in the children of disobedience ; (r)
and this justly, for all the impious are vessels of wrath, (s) To
whom, therefore, should they be subjected, but to the minister
of the Divine vengeance ? Finally, they are said to be of their
father the devil ; (t) because, as the faithful are known to be
the children of God from their bearing his image, (v) so the
impious, from the image of Satan into which they have de-
generated, are properly considered as his children.

XIX. But as we have already confuted that nugatory phi-
losophy concerning the holy angels, which teaches that they
are nothing but inspirations, or good motions, excited by God
in the minds of men, so in this place we must refute those
who pretend that devils are nothing but evil aftections or per-
turbations, which our flesh obtrudes on our minds. But this
may be easily done, and that because the testimonies of Scrip-
ture on this subject are numerous and clear. First, when they
are called unclean spirits and apostate angels, (w) who have
degenerated from their original condition, the very names suf-
ficiently express, not mental emotions or affections, but rather
in reality what are called minds, or spirits endued with per-
ception and intelligence. Likewise, when the children of God
are compared with the children of the devil, both by Christ
and by John, (x) would not the compaiison be absurd, if noth-

(n) Luke x. 18. (p) John xii. 31. (r) Eph. ii. 2. (?) John viii. 44.

(o) Luke xi. 21. (</) 2 Cor. iv. 4. (s) Rom. ix. 22. (?^) 1 John iii. 10.

{w) Matt. xii. 43. Jude 6. (x) John viii. 44. 1 John iii. 10.

CHAP. XTV. CHRISTIAN RELIGION. 167

iiig were intended by the word devil but evil inspirations ?
And John adds something still plainer, that the devil sins
from the beginning. Likewise, when Jude introduces Michael
the archangel contending with the devil, {y) he certainly op-
poses to the good angel an evil and rebellious one ; to which
agrees what is recorded in the history of Job, that Satan ap-
peared with the holy angels before God. {z) But the clearest
of all are those passages, which mention the punishment which
they begin to feel from the judgment of God, and are to feel
much more at the resurrection : " Thou Son of God, art thou
come hither to torment us before the time ? " {a) Also, " De-
part, ye cursed, into everlasting fire, prepared for the devil and
his angels," (6) Again, "If God spared not the angels that
sinned, but cast them down to hell, and delivered them into
chains of darkness, to be reserved unto judgment," &c. (c)
How unmeaning were these expressions, that the devils are ap-
pointed to eternal judgment ; that fire is prepared for them ;
that they are now tormented and vexed by the glory of Christ,
if there were no devils at all ! But since this point is not a
subject of dispute with those who give credit to the word of
the Lord, but with those vain speculators who are pleased with
nothing but novelty, little good can be effected by testimonies
of Scripture. I consider myself as having done what I in-
tended, which was to fortify the pious mind against such a
species of errors, with which restless men disturb themselves
and others that are more simple. But it was requisite to touch
on it, lest any persons involved in that error, under a supposi-
tion that they have no adversary, should become more slothful
and incautious to resist him.

XX. Yet let us not disdain to receive a pious delight from
the works of God, which every where present themselves to
view in this very beautiful theatre of the world. For this, as
I have elsewhere observed, though not the principal, is yet, in
the order of nature, the first lesson of faith, to remember that,
whithersoever we turn our eyes, all the things which we be-
hold are the works of God ; and at the same time to consider,
with pious meditation, for what end God created them. There-
fore to apprehend, by a true faith, what it is for our benefit to
know concerning God, we must first of all imderstand the his-
tory of the creation of the world, as it is briefly related by Mo-
ses, and afterwards more copiously illustrated by holy men,
particularly by Basil and Ambrose. Thence we shall learn that
God, by the power of his Word and Sphit, created out of noth-
ing the heaven and the earth ; that from them he produced all
things, animate and inanimate ; distinguished by an admirable

(?/) Jude 9. {z) Job i. 6; ii. 1. (a) Matt. viii. 29.

(6) Matt. XXV. 41. (c) 2 Peter ii. 4

168 INSTITUTES OF THE [bOOK I.

gradation the innumerable variety of things ; to every species
gave its proper nature, assigned its offices, and appointed its
places and stations ; and since all things are subject to corrup-
tion, has, nevertheless, provided for the preservation of every
species till the last day ; that he therefore nourishes some by
methods concealed from us, from time to time infusing, as it
were, new vigour into them ; that on some he has conferred the
power of propagation, in order that the whole species may not
be extinct at their death ; that he has thus wonderfully
adorned heaven and earth with the utmost possible abundance,
variety, and beauty, like a large and splendid mansion, most
exquisitely and copiously furnished ; lastly, that, by creating
man, and distinguishing him with such splendid beauty, and
with such numerous and great privileges, he has exhibited in
him a most excellent specimen of all his works. But since it
is not my design to treat at large of the creation of the world,
let it suflice to have again dropped these few hints by the way.
For it is better, as I have just advised the reader, to seek for
fuller information on this subject from Moses, and others who
have faithfully and diligently recorded the history of the world.
XXI. It is useless to enter into a prolix disputation respecting
the right tendency and legitimate design of a consideration of
the works of God, since this question has been, in a great
measure, determined in another place, and, as much as concerns
our present purpose, may be despatched in few words. Indeed,
if we wished to explain how the inestimable wisdom, power,
justice, and goodness, of God are manifested in the formation of
the world, no splendour or ornament of diction will equal the
magnitude of so great a subject. And it is undoubtedly the
will of the Lord, that we should be continually employed in
this holy meditation ; that, while we contemplate in all the
creatures, as in so many mirrors, the infinite riches of his wis-
dom, justice, goodness, and power, we might not only take a
transient and cursory view of them, but might long dwcU on
the idea, seriously and faithfully revolve it in our minds, and
frequently recall it to our memory. But, this being a didactic
treatise, we must omit those topics which require long declama-
tions. To be brief, therefore, let the readers know, that tlniy
have then truly apprehended by faith what is meant by God
being the Creator of heaven and earth, if they, in the first place,
follow this universal rule, not to pass over, with ungrateful in-
attention or oblivion, those glorious perfections which God
manifests in his creatures ; and, secondly, learn to make such
an application to themselves as thoroughly to affect their hearts.
The first point is exemplified, when we consider how great
must have been the Artist who disposed that multitude of stars,
which adorn the heaven, in such a regular order, that it is im-

CHAP. XIV.] CHRISTIAN RELIGION. 169

possible to imagine any thing more beautiful to behold ; who
fixed some in their stations, so that they cannot be moved ; who
granted to others a freer course, but so that they never travel
beyond their appointed limits ; who so regulates the motions of
all, that they measure days and nights, months, years, and sea-
sons of the year ; and also reduces the inequality of days, which
we constantly witness, to such a medium that it occasions no
confusion. So, also, when we observe his power in sustaining
so great a mass, in governing the rapid revolutions of the celes-
tial machine, and the like. For these few examples sufficiently
declare, what it is to recognize the perfections of God in the
creation of the world. Otherwise, were I desirous of pursuing
the subject to its full extent, there would be no end ; shice
there are as many miracles of Divine power, as many monu-
ments of Divine goodness, as many proofs of Divine wisdom, as
there are species of things in the world, and even as there are
individual things, either great or small.

XXII. There remains the other point, which approaches
more nearly to faith ; that, while we observe how God has ap-
pointed all things for our benefit and safety, and at the same
time perceive his power and grace in ourselves, and the great
benefits which he has conferred on us, we may thence excite
ourselves to confide in him, to invoke him, to praise him, and to
love him. Now, as I have just before suggested, God himself
has demonstrated, by the very order of creation, that he made
all things for the sake of man. For it was not without reason
that he distributed the making of the world into six days ;
though it would have been no more difficult for him to com-
plete the whole work, in all its parts, at once, in a single mo-
ment, than to arrive at its completion by such progressive ad-
vances. But in this he has been pleased to display his provi-
dence and paternal solicitude towards us, since, before he would
make man, he prepared every thing which he foresaw would
be useful or beneficial to him. How great would be, now, the
ingratitude to doubt whether we are regarded by this best of
fathers, whom we perceive to have been solicitous on our ac-
count before we existed ! How impious would it be to tremble
with diffidence, lest at any time his benignity should desert us
in our necessities, which we see was displayed in the greatest
affluence of all blessings provided for us while we were yet
unborn ! Besides, we are told by Moses, [d) that his liberality
has subjected to us all that is contained in the whole world.
He certainly has not made this declaration in order to tantalize
us with the empty name of such a donation. Therefore we
never shall be destitute of any thing which will conduce to

(d) Gen. i. 28 ; ix. 2.

VOL. I. 22

170 INSTITUTES OF THE [bOOK 1,

our welfare. Finally, to conclude, whenever we call God the
Creator of heaven and earth, let us at the same time reflect,
that the dispensation of all those things which he has made is
in his own power, and that we are his children, whom he has
received into his charge and custody, to be supported and edu-
cated ; so that we may expect every blessing from him alone,
and cherish a certain hope that he will never suffer us to want
those things which are necessary to our well-being, that our
hope may depend on no other ; that, whatever we need or
desire, our prayers may be directed to him, and that, from what-
ever quarter we receive any advantage, we may acknowledge
it to be his benefit, and confess it with thanksgiving ; that,
being allured with such great sweetness of goodness and benefi-
cence, we may study to love and worship him with all our
hearts.

CHAPTER XY.

THE STATE OF MAN AT HIS CREATION, THE FACULTIES OF THE
SOUL, THE DIVINE IMAGE, FREE WILL, AND THE ORIGINAL
PURITY OF HIS NATURE.

We must now treat of the creation of man, not only because
he exhibits the most noble and remarkable specimen of the
Divine justice, wisdom, and goodness, among all the works of
God, but because, as we observed in the beginning, we cannot
attain to a clear and solid knowledge of God, without a mutual
acquaintance with ourselves. But though this is twofold, — the
knowledge of the condition in which we were originally cre-
ated, and of that into which we entered after the fall of Adam,
(for indeed we should derive but little advantage from a know-
ledge of our creation, unless in the lamentable ruin which has
befallen us we discovered the corruption and deformity of our
nature,) — yet we shall content ourselves at present with a de-
scription of human nature in its primitive integrity. And, -in-
deed, before we proceed to the miserable condition in which
man is now involved, it is necessary to understand the state in
which he was first created. For we must beware lest, m
precisely pointing out the natural evils of man, we seem to
refer them to the Author of nature ; since impious men suppose
that this pretext afi'ords them a sufficient defence, if they can
plead that whatever defect or fault they have, proceeds in some
measure from God ; nor do they hesitate, if reproved, to litigate
with God himself, and transfer to him the crime of which they

CHAP. XV.] CHRISTIAN RELIGION. 171

are justly accused. And those who would be thought to speak
with more reverence concerning the Deity, yet readily en-
deavour to excuse their depravity from nature, not considering
that they also, though in a more obscure manner, are guilty of
defaming the character of God ; to whose dishonour it would
redound, if nature could be proved to have had any innate deprav-
ity at its formation. Since we see the flesh, therefore, eagerly
catching at every subterfuge, by which it supposes that the
blame of its evils may by any means be transferred from itself
to any other, we must diligently oppose this perverseness. The
calamity of mankind must be treated in such a manner as to
preclude all tergiversation, and to vindicate the Divine justice
from every accusation. We shall afterwards, in the proper
place, see how far men are fallen from that purity which was
bestowed upon Adam. And first let it be understood, that, by
his being made of earth and clay, a restraint was laid upon
pride ; since nothing is more absurd than for creatures to glory
in their excellence, who not only inhabit a cottage of clay, but
who are themselves composed partly of dust and ashes, (e) But
as God not only deigned to animate the earthen vessel, but
chose to make it the residence of an immortal spirit, Adam
might justly glory in so great an instance of the literality of
his Maker.

II. That man consists of soul and body, ought not to be
controverted. By the "soul" I understand an immortal, yet
created essence, which is the nobler part of him. Sometimes
it is called a " spirit ; " for though, when these names are con-
nected, they have a difl^erent signification, yet when " spirit " is
used separately, it means the same as " soul ; " as when Solo-
mon, speaking of death, says that " then the spirit shall return
unto God, who gave it." (/) And Christ commending his spirit
to the Father, (g) and Stephen his to Christ, (h) intend no other
than that, when the soul is liberated from the prison of the
flesh, God is its perpetual keeper. Those who imagine that the
soul is called a spirit, because it is a breath or faculty divinely
infused into the body, but destitute of any essence, are proved
to be in a gross error by the thing itself, and by the whole
tenor of Scripture. It is true, indeed, that, while men are im-
moderately attached to the earth, they become stupid, and,
being alienated from the Father of lights, are immersed in
darkness, so that they consider not that they shall survive after
death ; yet in the mean time, the light is not so entirely extin-
guished by the darkness, but that they are affected with some
sense of their immortality. Surely the conscience, which, dis-
cerning between good and evil, answers to the judgment of

(c) Gen. ii. 7 ; iii. 19, 23. («•) Luke xxiii. 46.

(/) Eccles. xii. 7. (A) Acts vii. 59.

172 INSTITUTES OF THE [bOOK I.

God, is an indubitable proof of an immortal spirit. For how
could an affection or emotion, without any essence, penetrate to
the tribunal of God, and inspire itself with terror on account
of its guilt ? For the body is not affected by a fear of spiritual
punishment ; that falls only on the soul ; whence it follows,
that it is possessed of an essence. Now, the very knowledge
of God sufficiently proves the immortality of the soul, which
rises above the world, since an evanescent breath or inspiration
could not arrive at the fountain of life. Lastly, the many noble
faculties with which the human mind is adorned, and which
loudly proclaim that something Divine is inscribed on it, are so
many testimonies of its immortal essence. For the sense which
the brutes have, extends not beyond the body, or at most not
beyond the objects near it. But the agility of the human
mind, looking through heaven and earth, and the secrets of
nature, and comprehending in its intellect and memory all ages,
digesting every thing in proper order, and concluding future
events from those which are past, clearly demonstrates that
there is concealed within man something distinct from the
body. In our minds we form conceptions of the invisible God
and of angels, to which the body is not at all competent. We
apprehend what is right, just, and honest, which is concealed
from the corporeal senses. The spirit, therefore, must be the
seat of this intelligence. Even sleep itself, which, stupefying
man, seems to divest him even of life, is no obscure proof of
immortality ; since it not only suggests to us ideas of things
which never happened, but also presages of future events. I
briefly touch those things which even profane writers magnifi-
cently extol in a more splendid and ornamented diction ; but
with the pious reader the simple mention of them will be suffi-
cient. Now, unless the soul were something essentially distinct
from the body, the Scripture would not inform us that we
dwell in houses of clay, (i) and at death quit the tabernacle of
the flesh ; (k) that we put off the corruptible, (/) to receive a
reward at the last day, according to the respective conduct of
each individual in the body, (m) For certainly these and
similar passages, which often occur, not only manifestly dis-
tinguish the soul from the body, but, by transferring to it the
name of " man," indicate that it is the prmcipal part of our
nature. When Paul exhorts the faithful to cleanse themselves
from all filthiness of the flesh and of the spirit, (n) he points
out two parts in which the defilement of sin resides. Peter
also, when he called Christ the Shepherd and Bishop of souls, (o)
would have spoken improperly, if there were no souls over
whom he could exercise that office. Nor would there be any

(0 Job iv. 19. (0 2 Peter i. 13, 14. (n) 2 Cor. vii. 1.

(A) 2 Cor. V. 4. (m) 2 Cor. v. 10. (o) 1 Feter ii. 25.

CHAP. XV.] CHRISTIAN RELIGION. 173

consistency in what he says concerning the eternal salvation of
souls, or in his injunction to purify the souls, or in his assertion
that fleshly lusts war against the soul, {p) or in what the author
of the Epistle to the Hebrews says, that pastors watch to give
an account of our souls, [q) unless souls had a proper essence.
To the same purpose is the place where Paul "calls God for a
record upon his soul," (r) because it could not be amenable to
God, if it were not capable of punishment ; which is also
more clearly expressed in the words of Christ, where he com-
mands us to fear him, who, after having killed the body, is able
to cast the soul into hell, (s) Where the author of the Epistle
to the Hebrews distinguishes between the fathers of our flesh,
and God, who is the only Father of spirits, {t) he could not as-
sert the essence or existence of the soul in more express terms.
Besides, unless the soul survived after its liberation from the
prison of the body, it was absurd for Christ to represent the
soul of Lazarus as enjoying happiness in the bosom of Abra-
ham, and the soul of the rich man as condemned to dreadful
torments, (w) Paul confirms the same point, by informing us
that we are absent from God as long as we dwell in the body,
but that when absent from the body we are present with the
Lord, {v) Not to be too prolix on a subject of so little ob-
scurity, I shall only add this from Luke, that it is reckoned
among the errors of the Sadducees, that they believed not the
existence of angels or of spirits, {w)

\\1. A solid proof of this point may also be gathered from
man being said to be created in the image of God. [x) For
though the glory of God is displayed in his external form, yet
there is no doubt that the proper seat of his image is in the soul,
I admit that external form, as it distinguishes us from brutes,
also exalts us more nearly to God ; nor will I too vehemently
contend with any one who would understand, by the image of
God, that

" while the mute creation downward bend

Their sight, and to their earthly mother tend,
Man looks aloft, and with erected eyes
Beholds his own hereditary skies." (y)

Only let it be decided that the image of God, which appears or
sparkles in these external characters, is spiritual. For Osiander,
whose perverse ingenuity in futile notions is proved by his
writings, extending the image of God promiscuously to the body
as well as to the soul, confounds heaven and earth together.
He says, that the Father, and Son, and Holy Spirit, fixed their

(p) 1 Peter i. 9, 22; ii. 11. {s) Matt. x. 28. Luke xii. 4, 5. (w) 2 Cor. v. 6, 8
{q) Heb. xiii. 17. (0 Heb. xii. 9. (?«) Acts xxiii. 8.

(r) 2 Cor. i. 23. (m) Luke xvi. 22. (z) Gen. i 27.

{y) Ovid's Metam. lib. 1. Dryden's Translation.

174 INSTITUTES OF THE [bOOK I.

image in man, because, even if Adam had remained in his inte-
grity, Christ would, nevertheless, have become man. Thus, ac-
cording to him, the body which had been destined for Christ
was the exemplar and type of that corporeal figure which was
then formed. But where will he find that Christ is the image
of the Spirit? I grant, indeed, that the glory of the whole
Deity shines in the person of the Mediator ; but how shall the
eternal Word be called the image of the Spirit, whom he pre-
cedes in order ? Lastly, it subverts the distinction between the
Son and Spirit, if the former be denominated the image of the
latter. Besides, I could wish to be informed by him, how Christ,
in the body which he has assumed, resembles the Spirit, and by
what characters or lineaments his similitude is expressed. And
since that speech, "Let us make man in our own image," (z)
belongs also to the person of the Son, it follows that he is the
image of himself; which is altogether repugnant to reason.
Moreover, if the notion of Osiander be received, man was formed
only to the type or exemplar of the humanity of Christ ; and the
idea from which Adam was taken was Christ, as about to be
clothed in flesh ; whereas the Scripture teaches, in a very dif-
ferent sense, that man was "created in the image of God."
There is more plausibility in the subtlety of those who main-
tain that Adam was created in the image of God, because he
was conformed to Christ, who is the only image of God. But
this also is destitute of solidity. There is no small controversy
concerning " image " and " likeness " among expositors who seek
for a difference, whereas in reality there is none, between the
two words ; " likeness " being only added by way of explana-
tion. In the first place, we know that it is the custom of the
Hebrews to use repetitions, in which they express one thing
twice. In the next place, as to the thing itself, there is no
doubt but man is called the image of God, on account of his
likeness to God. Hence it appears that those persons make
themselves ridiculous who display more subtlety in criticising
on tiiese terms, whether they confine zeleni, that is, " image,"
to the substance of the soul, and demuth, that is, " likeness," to
its qualities, or whether they bring forward any different inter-
pretation. Because, when God determined to create man in his
own image, that expression being rather obscure, he repeats the
same idea in this explanatory phrase, "after our likeness;" as
though he had said that he was about to make man, in whom,
as in an image, he would give a representation of himself by
the characters of resemblance which he would impress upon him.
Therefore Moses, a little after, reciting the same thing, intro-
duces the image of God, but makes no mention of his likeness.
The objection of Osiander is quite frivolous, that it is not a

(2) Gen. i. 26.

CHAP. XV.] CHRISTIAN RELIGION. 175

part of man, or the soul with its faculties, that is called the im-
age of God, but the whole Adam, who received his name from
the earth whence he was taken ; it will be deemed frivolous, I
say, by every rational reader. For when the whole man is
called mortal, the soul is not therefore made subject to death ;
nor, on the other hand, when man is called a rational animal,
does reason or intelligence therefore belong to the body.
Though the soul, therefore, is not the whole man, yet there is
no absurdity in calling him the image of God with relation to
the soul ; although I retain the principle which I have just laid
down, that the image of God includes all the excellence in
which the nature of man surpasses all the other species of ani-
mals. This term, therefore, denotes the integrity which Adam
possessed, when he was endued with a right understanding,
when he had affections regulated by reason, and all his senses
governed in proper order, and when, in the excellency of his na-
ture, he truly resembled the excellence of his Creator. And
though the principal seat of the Divine image was in the mind
and heart, or in the soul and its faculties, yet there was no part
of man, not even the body, which was not adorned with some
rays of its glory. It is certain that the lineaments of the Divine
glory are conspicuous in every part of the world ; whence it
may be concluded, that where the image of God is said to be in
man, there is implied a tacit antithesis, which exalts man above
all the other creatures, and as it were separates him from the
vulgar herd. It is not to be denied that angels were created in
the similitude of God, since our highest perfection will consist,
according to the declaration of Christ, in being like them, (a)
But it is not in vain that Moses celebrates the favour of God
towards us by this peculiar title ; especially as he compares
man only to visible creatures.

lY. No complete definition of this image, however, appears
yet to be given, unless it be more clearly specified in what fac-
ulties man excels, and in what respects he ought to be ac-
counted a mirror of the Divine glory. But that cannot be
better known from any thing, than from the reparation of his
corrupted nature. There is no doubt that Adam, when he fell
from his dignity, was by this defection alienated from God.
Wherefore, although we allow that the Divine image was not
utterly annihilated and effaced in him, yet it was so corrupted
that whatever remains is but horrible deformity. And there-
fore the beginning of our recovery and salvation is the restora-
tion which we obtain through Christ, who on this account is
called the second Adam ; because he restores us to true and
perfect integrity. For although Paul, opposing the quickening
Spirit received by the faithful from Christ, to the living soul in

(a) Matt. xxii. 30

176 INSTITUTES OF THE [bOOK I.

which Adam was created, (b) celebrates the degree of grace
displayed in regeneration as superior to that manifested in
creation, yet he contradicts not that other capital point, that
this is the end of regeneration, that Christ may form us
anew in the image of God. Therefore he elsewhere informs
us, that " the new man is renewed in knowledge after the
image of him that created him." (c) With which corresponds
the following exhortation — " Put on the new man, which after
God is created in righteousness and true holiness." (d) Now,
we may see what Paul comprehends in this renovation. In
the first place, he mentions knowledge, and in the next place,
sincere righteousness and holiness ; whence we infer, that in
the beginning the image of God was conspicuous in the light
of the mind, in the rectitude of the heart, and in the soundness
of all the parts of our nature. For though I grant that the
forms of expression are synecdochical, signifying the whole
by a part, yet this is an axiom which cannot be overturned,
that what holds the principal place in the renovation of the
Divine image, must also have held the same place in the crea-
tion of it at first. To the same purpose is another passage of
the Apostle, that " we, with open face beholding the glory of
Christ, are changed into the same image." (e) We see, now,
how Christ is the most perfect image of God, to which being
conformed, we are so restored that we bear the Divine image
in true piety, righteousness, purity, and understanding. This
position being established, the imagination of Osiander, about
the figure of the body, immediately vanishes of itself. The
passage where Paul calls the man " the image and glory of
God," (/) to the exclusion of the woman from that degree of
honour, appears from the context to be confined to political
subordination. But that the image which has been mentioned
comprehended whatever relates to spiritual and eternal life, has
now, I think, been sufficiently proved. John confirms the
same in other words, by asserting that "the life" which was
from the beginning in the eternal Word of God, " was the light
of men." (g) For as he intended to praise the singular favour
of God which exalts man above all the other animals ; to sep-
arate him from the common number, because he has attained
no vulgar life, but a life connected with the light of intelli-
gence and reason, — he at the same time shoAvs how he was
made after the image of God. Therefore, since the image of
God is the uncorrupted excellence of human nature, which
shone in Adam before his defection, but was afterwards so cor-
rupted, and almost obliterated, that nothing remains from the
ruin but what is confused, mutilated, and defiled, — it is now

(&) 1 Cor. XV. 45. (d) Eph. iv. 24. (f) 1 Cor. xi. 7.

(c) Col. iii. 10. (e) 2 Cor. iii. 18. (g) Jol"i '• 4-

CHAP. XV.] CHRISTIAN RELIGION. 177

partly visible in the elect, inasmuch as they are regenerated by
the Spii'it, but it will obtain its full glory in heaven. But that
we may know the parts of which it consists, it is necessary to
treat of the faculties of the soul. For that speculation of Au-
gustine is far from being solid, that the soul is a mirror of the
Trinity, because it contains understanding, will, and memory.
Nor is there any probability in the opinion which places the
similitude of God in the dominion committed to man ; as
though he resembled God only in this character, that he was
constituted heir and possessor of all things, whereas it must
properly be sought hi him, not without him ; it is an internal
excellence of the soul.

V. But, before I proceed any further, it is necessary to com-
bat the Manichaean error, which Servetus has attempted to
revive an^ propagate in the present age. Because God is said
to have breathed into man the breath of life, [h] they supposed
that the soul was an emanation from the substance of God ; as
though some portion of the infinite Deity had been conveyed
into man. But it may be easily and briefly shown how many
shameful and gross absurdities are the necessary consequences
of this diabolical error. For if the soul of man be an emana-
tion from the essence of God, it will follow that the Divine
nature is not only mutable and subject to passions, but also to
ignorance, desires, and vices of every kind. Nothing is more
inconstant than man, because his soul is agitated and variously
distracted by contrary motions ; he frequently mistakes through
ignorance ; he is vanquished by some of the smallest tempta-
tions ; we know that the soul is the receptacle of every kind
of impurity ; — all which we must ascribe to the Divine nature,
if we believe the soul to be part of the essence of God, or a
secret influx of the Deity. Who would not dread such a mon-
strous tenet ? It is a certain truth, quoted by Paul from Aratus,
that " we are the offspring of God," but in quality, not in sub-
stance ; forasmuch as he has adorned us with Divine endow-
ments. (?) But to divide the essence of the Creator, that every
creature may possess a part of it, indicates extreme madness.
It must therefore be concluded beyond all doubt, notwithstand-
mg the Divine image is impressed on the souls of men, that
they were no less created than the angels. And creation is
not a transfusion, but an origination of existence from nothing.
Nor, because the spirit is given by God, and returns to him on
its departure from the body, is it immediately to be asserted,
that it was plucked ofl" like a branch from his essence. And
on this point also Osiander, while he is elated with his own
illusions, has involved himself in an impious error, not ac-

{h) Gen.' ii. 7. (i) Acts xvii. 28.

VOL. I. 23

178 INSTITUTES OF THE [bOOK I.

knowledging the image of God in man without his essential
righteousness, as though God could not, by the inconceivablfe
power of his Spirit, render us conformable to himself, unless
Christ were to transfuse himself substantially into us. How-
ever some persons may attempt to gloss over these delusions,
they will never so far blind the eyes of sensible readers, as to
prevent their perceiving that they savour of the error of the
Manichseans. And where Paul treats of the restoration of this
image, we may readily conclude from his words, that man was
conformed to God not by an influx of his substance, but by
the grace and power of his Spirit. For he says that, by be-
holding the glory of Christ, we are transformed into the same
image as by the Spirit of the Lord ; (k) who certainly operates
in us not in such a manner as to render us consubstantial
with God.

VI. It would be folly to seek for a definition of the soul
from the heathen philosophers, of whom Plato is almost the
only one who has plainly asserted it to be an immortal sub-
stance. Others indeed, the disciples of Socrates, hint at it,
but with great doubts ; no one clearly teaches that of which
he was not persuaded himself. The sentiment of Plato, there-
fore, is more correct, because he considers the image of God as
being in the soul. The other sects so confine its powers and
faculties to the present life, that they leave it nothing beyond
the body. But we have before stated from the Scripture, that
it is an incorporeal substance ; now we shall add, that although
it is not properly contained in any place, yet, being put into
the body, it inhabits it as its dwelling, not only to animate all
its parts, and render the organs fit and useful for their respec-
tive operations, but also to hold the supremacy in the govern-
ment of human life ; and that not only in the concerns of the
terrestrial life, but likewise to excite to the worship of God.
Though this last point is not so evident in the state of corrup-
tion, yet there remain some relics of it impressed even on our
very vices. For whence proceeds the great concern of men
about their reputation, but from shame ? but whence proceeds
shame, unless from a respect for virtue ? The principle and
cause of which is, that they understand themselves to have
been born for the cultivation of righteousness ; and in which
are included the seeds of religion. But as, without controversy,
man was created to aspire to a heavenly life, so it is certain
that the knowledge of it was impressed on his soul. And, in-
deed, man would be deprived of the principal use of his under-
standing, if he were ignorant of his felicity, the perfection of
which consists in being united to God. Thus the chief opera-

{k) 2 Cor. iii. 18.

CHAP. XV.] CHRISTIAN RELIGION. 179

tion of the soul is to aspire after it ; and, therefore, the more a
man studies to approach to God, the more he proves himself a
rational creature. Some maintain that in man there are more
souls than one, a sensitive and a rational one ; but notwithstand-
ing some appearance of probability in what they adduce, yet, as
there is nothing solid in their arguments, we must reject them,
unless we are fond of tormenting ourselves with frivolous and
useless things. They say that there is a great repugnancy
between the organic motions and the rational part of the soul ;
as though reason were not also at variance with itself, and
some of its counsels were not in opposition to others, like hos-
tile armies. But as this confusion proceeds from the depravity
of nature, it affords no ground for concluding that there are
two souls, because the faculties are not sufficiently harmonious
with each other. But all curious discussion respecting the
faculties themselves I leave to the philosophers ; a simple
definition will suffice us for the edification of piety. I confess,
indeed, that the things which they teach are true, and not only
entertaining to be known, but useful and well digested by
them ; nor do I prohibit those who are desirous of learning
from the study of them. I admit, then, in the first place, that
there are five senses, which Plato would rather call organs, by
which all objects are conveyed into a common sensory, as into
a general repository ; that next follows the fancy or imagina-
tion, which discerns the objects apprehended by the common
sensory ; next reason, to which belongs universal judgment ;
lastly, the understanding, which steadily and quietly contem-
plates the objects revolved and considered by reason. And
thus to the understanding, reason, and imagination, the three
intellectual faculties of the soul, correspond also the three ap-
petitive ones — the will, whose place it is to choose those things
which the understanding and reason propose to it ; the iras-
cible faculty, which embraces the things offered to it by reason
and imagination ; and the concupiscible faculty, which ap-
prehends the objects presented by the imagination and sensa-
tion. Though these things are true, or at least probable, yet,
since I fear that they will involve us in their obscurity rather
than assist us, I think they ought to be omitted. If any one
chooses to make a different distribution of the powers of the
soul, so as to call one appetitive, which, though void of reason
in itself, obeys reason, if it be under the guidance of any other
faculty ; and to call another intellective, which is itself a par-
taker of reason ; I shall not much oppose it. Nor have I any
wish to combat the sentiment of Aristotle, that there are three
principles of action — sense, intellect, and appetite. But let us
rather choose a division placed within the comprehension of
all, and which certainly cannot be sought in the philosophers.

180 INSTITUTES OF THE [bOOK I.

For when they wish to speak with the greatest simphcity,
they divide the soul into appetite and intellect, and make both
these twofold. The latter, they say, is sometimes contempla-
tive, being content merely with knowledge, and having no
tendency to action, — which Cicero thinks is designated by the
word ingenium, — and sometimes practical, variously influen-
cing the will with the apprehension of good or evil. This di-
vision comprehends the science of living in a just and virtuous
manner. The latter, that is, appetite, they divide into will and
concupiscence; they call it "will," whenever appetite obeys
reason ; but when, shaking off the yoke of reason, it runs into
intemperance, they give it the name of " concupiscence."
Thus they imagine that man is always possessed of reason
sufficient for the proper government of himself.

VII. We are constrained to depart a little from this mode of
instruction, because the philosophers, being ignorant of the cor-
ruption of nature proceeding from the punishment of the fall,
improperly confound two very different states of mankind.
Let us, therefore, submit the following division — that the human
soul has two faculties which relate to our present design, the
understanding and the will. Now, let it be the office of the
understanding to discriminate between objects, as they shall
respectively appear deserving of approbation or disapprobation ;
but of the will, to choose and follow what the understanding
shall have pronounced to be good ; to abhor and avoid what it
shall have condemned. Here let us not stay to discuss those
subtleties of Aristotle, that the mind has no motion of itself,
but that it is moved by the choice, which he also calls the ap-
petitive intellect. Without perplexing ourselves with unneces-
sary questions, it should be sufficient for us to know that the
understanding is, as it were, the guide and governor of the soul ;
that the will always respects its authority, and waits for its
judgment in its desires. For which reason Aristotle himself
truly observed, that avoidance and pursuit in the appetite, bear
a resemblance to affirmation and negation in the mind. How
certain the government of the understanding is in the direction
of the will, we shall see in another part of this work. Here
we only intend to show that no power can be found in the
soul, which may not properly be referred to one or the other of
those two members. But in this manner we comprehend the
sense in the understanding, which some distinguish thus : sense,
they say, inclines to pleasure, whereas the understanding fol-
lows what is good ; that thence it happens that the appetite of
sense becomes concupiscence and lust, and the affection of the
understanding becomes will. But instead of the word " appe-
tite," which they prefer, I use the word " will," which is more
common.

CHAP. XV.] CHRISTIAN RELIGION. 181

VIII. God has furnished the soul of man, therefore, with a
mind capable of discerning good from evil, and just from un-
just ; and of discovering, by the light of reason, what ought to
be pursued or avoided ; whence the philosophers called this di-
recting faculty TO »)yE|jiov(xov, the principal or governing part. To
this he has annexed the will, on which depends the choice.
The primitive condition of man was ennobled with those em-
inent faculties ; he possessed reason, understanding, prudence,
and judgment, not only for the government of his life on earth,
but to enable him to ascend even to God and eternal felicity.
To these was added choice, to direct the appetites, and regu-
late all the organic motions ; so that the will should be entirely
conformed to the government of reason. In this integrity man
was endued with free will, by which, if he had chosen, he
might have obtained eternal life. For here it would be un-
reasonable to introduce the question respecting the secret pre-
destination of God, because we are not discussing what might
possibly have happened or not, but what was the real natm-e of
man. Adam, therefore, could have stood if he would, since he
fell merely by his own will ; but because his will was flexible
to either side, and he was not endued with constancy to perse-
vere, therefore he so easily fell. Yet his choice of good and
evil was free ; and not only so, but his mind and will were
possessed of consummate rectitude, and all his organic parts
were rightly disposed to obedience, till, destroying himself, he
corrupted all his excellencies. Hence proceeded the darkness
which overspread the minds of the philosophers, because they
sought for a complete edifice among ruins, and for beautiful
order in the midst of confusion. They held this principle,
that man would not be a rational animal, unless he were endued
with a free choice of good or evil ; they conceived also that
otherwise all difference between virtue and vice would be de-
stroyed, unless man regulated his life according to his own in-
clination. Thus far it had been well, if there luad been no
change in man, of which as they were ignorant, it is not to be
wondered at if they confound heaven and earth together. But
those who profess themselves to be disciples of Christ, and yet
seek for free will in man, now lost and overwhelmed in spiritual
ruin, in striking out a middle path between the opinions of the
philosophers and the doctrine of heaven, are evidently deceived,
so that they touch neither heaven nor earth. But these things
will be better introduced in the proper place. At present be it
only remembered, that man, at his first creation, was very differ-
ent from all his posterity, who, deriving their original from him
in his corrupted state, have contracted an hereditary defilement.
For all the parts of his soul were formed with the utmost rec-
titude ; he enjoyed soundness of mind, and a will free to the

182 INSTITUTES OF THE [bOOK I,

choice of good. If any object, that he was placed in a dan-
gerous situation on account of the imbecility of this faculty, I
reply, that the station in which he was placed was sufficient to
deprive him of all excuse. For it would have been unreason-
able that God should be confined to this condition, to make
man so as to be altogether incapable either of choosing or of
committing any sin. It is true that such a nature would have
been more excellent ; but to expostulate with God as though he
had been under any obligation to bestow this upon man, were
um-easonable and unjust in the extreme ; since it was at his
choice to bestow as little as he pleased. But why he did not
sustain him with the power of perseverance, remains concealed
in his mind ; but it is our duty to restrain our investigations
within the limits of sobriety. He had received the power, in-
deed, if he chose to exert it ; but he had not the will to use that
power ; for the consequence of this will would have been per-
severance. Yet there is no excuse for him ; he received so
much, that he was the voluntary procurer of his own destruc-
tion ; but God was under no necessity to give him any other
than an indilferent and mutable will, that from his fall he might
educe matter for his own glory.

CHAPTER XVI.

god's preservation and support of the world by his power,

AND his government OF EVERY PART OF IT BY HIS PROVI-
DENCE.

To represent God as a Creator only for a moment, who en-
tirely finished all his work at once, were frigid and jejune ;
and in this it behoves us especially to differ from the heathen,
that the presence of the Divine power may appear to us no less
in the perpetual state of the world than in its first origin. For
although the minds even of impious men, by the mere con-
templation of earth and heaven, are constrained to rise to the
Creator, yet faith has a way peculiar to itself to assign to God
the whole praise of creation. To which purpose is that asser-
tion of an Apostle before cited, that it is only " through faith
that we understand the worlds were framed by the word of
God;"(^) because, unless we proceed to his providence, we
have no correct conception of the meaning of this article, "that

(I) Hebrews xi. 3.

CHAP. XVI.] CHRISTIAN RELIGION. ] 8JJ

God is the Creator ; " however we may appear to comprehend it
ill our minds, and to confess it with our tongues. The carnal
sense, when it has once viewed the power of God in the crea-
tion, stops there ; and when it proceeds the furthest, it only
examines and considers the wisdom, and power, and goodness,
of the Author in producing such a work, which spontaneously
present themselves to the view even of those who are unwill-
ing to observe them. In the next place, it conceives of some
general operation of God in preserving and governing it, on
which the power of motion depends. Lastly, it supposes that
the vigour originally infused by God into all things is sufficient
for their sustentation. But faith ought to penetrate further.
When it has learned that he is the Creator of all things, it
should immediately conclude that he is also their perpetual
governor and preserver ; and that not by a certain universal
motion, actuating the whole machine of the world, and all its
respective parts, but by a particular providence sustaining,
nourishing, and providing for every thing which he has
made, {in) Thus David, having briefly premised that the
world was made by God, immediately descends to the continual
course of his providence : " By the word of the Lord were the
heavens made ; and all the host of them by the breath of his
mouth." [n) He afterwards adds, " The Lord beholdeth all
the sons of men ; " (o) and subjoins more to the same purpose.
For though all men argue not so skilfully, yet, since it would
not be credible that God was concerned about human affairs,
if he were not the Maker of the world, and no one seriously
believes that the world was made by God, who is not per-
suaded that he takes care of his own works, it is not without
reason that David conducts us by a most excellent series from
one to the other. In general, indeed, both philosophers teach,
and the minds of men conceive, that all the parts of the world
are quickened by the secret inspiration of God. But they go
not so far as David, who is followed by all the pious, when he
says, " These all wait upon thee ; that thou mayest give them
their meat in due season. That thou givest them, they
gather ; thou openest thine hand, they are filled with good.
Thou hidest thy face, they are troubled ; thou takest away
their breath, they die, and return to their dust. Thou sendest
forth thy Spirit, they are created ; and thou renewest the face
of the earth." {p) Though they subscribe to the assertion of
Paul, that in God " we live, and move, and have our being," [q)
yet they are very far from a serious sense of his favour,
celebrated by the Apostle ; because they have no apprehension

(m) Matt. vi. 26 ; x. 29. (n) Psalm xxxiii. 6. (o) Psalm xxxiii. 13.

(p) Psalm civ. 27—30. {q) Acts xvii. 2d.

184 INSTITUTES OF THE [bOOK I.

of the special care of God, from which alone his paternal
favour is known.

II. For the clearer manifestation of this difference, it must
be observed that the providence of God, as it is taught in
Scripture, is opposed to fortune and fortuitous accidents. Now,
since it has been the common persuasion in all ages, and is also
in the present day almost the universal opinion, that all things
happen fortuitously, it is certain that every correct sentiment
concerning providence is not only obscured, but almost buried
in oblivion by this erroneous notion. If any one falls into the
hands of robbers, or meets with wild beasts ; if by a sudden
storm he is shipwrecked on the ocean ; if he is killed by the
fall of a house or a tree ; if anotlijer, wandering through deserts,
finds relief for his penury, or, after having been tossed about
by the waves, reaches the port, and escapes, as it were, but a
hair's-breadth from death, — carnal reason will ascribe all these
occurrences, both prosperous and adverse, to fortune. But
whoever has been taught from the mouth of Christ, that the
hairs of his head are all numbered, (r) will seek further for a
cause, and conclude that all events are governed by the secret
counsel of God. And respecting things inanimate, it must be
admitted, that, though they are all naturally endued with their
peculiar properties, yet they exert not their power, any further
than as they are directed by the present hand of God. They
are, therefore, no other than instruments into which God in-
fuses as much efficacy as he pleases, bending and turning them
to any actions, according to his will. There is no power
among all the creatures more wonderful or illustrious, than
that of the sun. For, besides his illumination of the whole
world by his splendour, how astonishing it is that he cherishi s
and enlivens all animals with his heat ; with his rays inspires
fecundity into the earth ; from the seeds, genially warmed in
her bosom, produces a green herbage, which, being supported
by fresh nourishment, he increases and strengthens till it rises
into stalks ; feeds them with perpetual exhalations, till they
grow into blossoms, and from blossoms to fruit, which he then
by his influences brings to maturity ; that trees, likewise, and
vines, by his genial warmth, first put forth leaves, then blos-
soms, and from the blossoms produce their fruit ! But the
Lord, to reserve the praise of ah these things entirely to him-
self, was pleased that the light should exist, and the earth
abound in every kind of herbs and fruits, before he created the
sun. A pious man, therefore, will not make the sun either a
principal or necessary cause of those things which existed be-
fore the creation of the sun, but only an instrument which God

(r) Matt. X. 30.

CHAP. XVI.] CHRISTIAN RELIGION. 185

uses, because it is his pleasure so to do ; whereas he would
find no more difficulty in acting by himself without that
luminary. Lastly, as we read that the sun remained in one
situation for two days at the prayer of Joshua, (s) and that his
shadow made a retrograde motion of ten degrees for the sake
of king Hezekiah, {t) God has declared by these few miracles,
that the daily rising and setting of the sun is not from a blind
instinct of nature, but that he himself governs his course, to
renew the memory of his paternal favour towards us. Nothing
is more natural than the succession of spring to winter, of
summer to spring, and of autumn to summer. But there is
so great a diversity and inequality discovered in this series,
that it is obvious that every year, month, and day, is governed
by a new and particular providence of God.

III. And, indeed, God asserts his possession of omnipotence,
and claims our acknowledgment of this attribute ; not such as
is imagined by sophists, vain, idle, and almost asleep, but vigi-
lant, efficacious, operative, and engaged in continual action ;
not a mere general principle of confused motion, as if he should
command a river to flow through the channels once made for it,
but a power constantly exerted on every distinct and particular
movement. For he is accounted omnipotent, not because he is
able to act, yet sits down in idleness, or continues by a general
instinct the order of nature originally appointed by him ; but
because he governs heaven and earth by his providence, and
regulates all things in such a manner that nothing happens but
according to his counsel. For when it is said in the Psalms,
that he does whatsoever he pleases, (v) it denotes his certain
and deliberate will. For it would be quite insipid to expound
the words of the Prophet in the philosophical manner, that God
is the prime agent, because he is the principle and cause of all
motion ; whereas the faithful should rather encourage them-
selves in adversity with this consolation, that they suffer no af-
fliction, but by the ordination and command of God, because
they are under his hand. But if the government of God be
thus extended to all his works, it is a puerile cavil to limit it
to the influence and course of nature. And they not only de-
fraud God of his glory, but themselves of a very useful doctrine,
who confine the Divine providence within such narrow bounds,
as though he permitted all things to proceed in an uncontrolled
course, according to a perpetual law of nature ; for nothing
would exceed the misery of man, if he were exposed to all the
motions of the heaven, air, earth, and waters. Besides, this
notion would shamefully diminish the singular goodness of God
towards every individual. David exclaims, that infants yet

(s) Joshua X. 13. (t) 2 Kings xx. 11. {v) Psalm cxv. 3.

VOL. I, 24

186 INSTITUTES OF THE [bOOK I.

hanging on the breasts of their mothers are sufficiently elo-
quent to celebrate the glory of God ; (i^?) because, as soon as
they are born, they find aliment prepared for them by his heav-
enly care. This, indeed, is generally true ; yet it cannot escape
the observation of our eyes and senses, being evidently proved
by experience, that some mothers have breasts full and copious,
but others almost dry; as it pleases God to provide more lib-
erally for one, but more sparingly for another. But they who
ascribe just praise to the Divine omnipotence, receive from this
a double advantage. In the first place, he must have ample
ability to bless them, who possesses heaven and earth, and
whose will all the creatures regard so as to devote themselves
to his service. And, secondly, they may securely repose in his
protection, to whose will are subject all those evils which can
be feared from any quarter ; by whose power Satan is restrained,
with all his furies, and all his machinations ; on whose will de-
pends all that is inimical to our safety ; nor is there any thing
else by which those immoderate and superstitious fears, which
we frequently feel on the sight of dangers, can be corrected or
appeased. We are superstitiously timid, I say, if, whenever
creatures menace or terrify us, we are frightened, as though
they had of themselves the power to hurt us, or could fortui-
tously injure us ; or as if against their injuries God were unable
to afford us sufficient aid. For example, the Prophet forbids
the children of God to fear the stars and signs of heaven, (.r) as
is the custom of unbelievers. He certainly condemns not every
kind of fear. But when infidels transfer the government of the
world from God to the stars, pretending that their happiness or
misery depends on the decrees and presages of the stars, and not
on the will of God, the consequence is, that their fear is with-
drawn from him, whom alone they ought to regard, and is
placed on stars and comets. Whoever, then, desires to avoid this
infidelity, let him constantly remember, that in the creatures
there is no erratic power, or action, or motion ; but that they ai-e
so governed by the secret counsel of God, that nothing can hap-
pen but what is subject to his knowledge, and decreed by his will.
IV. First, then, let the readers know that what is called
providence describes God, not as idly beholding from heaven
the transactions which happen in the world, but as holding the
helm of the universe, and regulating all events. Thus it be-
longs no less to his hands than to his eyes. When Abraham
said to his son, " God will provide," [y) he intended not only to
assert his prescience of a future event, but to leave the care of a
thing unknown to the will of him who frequently puts an end
to circumstances of perplexity and confusion. Whence it fol-

iw) Psalm viii. 2. (z) Jer. x. 2. (y) Gen. xxii. 8.

CHAP. XVI.] CHRISTIAN RELIGION. 187

lows, that providence consists in action ; for it is ignorant tri-
fling to talk of mere prescience. Not quite so gross is the error
of those who attribute to God a government, as I have ob-
served, of a confused and promiscuous kind ; acknowledging
that God revolves and impels the machine of the world, with
all its parts, by a general motion, without peculiarly directing
the action of each individual creature. Yet even this error is
not to be tolerated. For they maintain that this providence,
which they call universal, is no impediment either to all the
creatures being actuated contingently, or to man turning him-
self hither or thither at the free choice of his own will. And
they make the following partition between God and man ; that
God by his power inspires him with motions, enabling him to
act according to the tendency of the nature with which he is
endued ; but that man governs his actions by his own volun-
tary choice. In short, they conceive, that the world, human
affairs, and men themselves, are governed by the power of God,
but not by his appointment. I speak not of the Epicureans,
who have always infested the world, who dream of a god ab-
sorbed in sloth and inactivity ; and of others no less erroneous,
who formerly pretended that the dominion of God extended
over the middle region of the air, but that he left inferior things
to fortune ; since the mute creatures themselves sufficiently
exclaim against such evident stupidity. My present design is
to refute that opinion, which has almost generally prevailed,
which, conceding to God a sort of blind and uncertain motion,
deprives him of the principal thing, which is his directing and
disposing, by his incomprehensible wisdom, all things to their
proper end ; and thus, robbing God of the government of the
world, it makes him the ruler of it in name only, and not in
reality. For, pray, what is governing, but presiding in such a
manner, as to rule, by fixed decrees, those over whom you pre-
side ? Yet I reject not altogether what they assert concern-
ing universal providence, provided they, on their part ad-
mit that God governs the world, not merely because he pre-
serves the order of nature fixed by himself, but because he ex-
ercises a peculiar care over every one of his works. It is true
that all things are actuated by a secret instinct of nature, as
though they obeyed the eternal command of God, and that
what God has once appointed, appears to proceed from volun-
tary inclination in the creatures. And to this may be referred
the declaration of Christ, that his Father and himself had al-
ways been working, even from the beginning ; (2;) and the as-
sertion of Paul, that "in him we live, and move, and have our
being ; " (a) and also what is observed by the author of the

(2) John V. 17. (a) Acts xvii. 28.

188 INSTITUTES OF THE [bOOK I.

Epistle to the Hebrews, with a design to prove the Divinity
of Christ, that all things are sustained by the word of his
power, (b) But they act very improperly in concealing and ob-
scuring, by this pretext, the doctrine of a particular providence,
which is asserted in such plain and clear testimonies of Scrip-
ture, that it is surprising how any one could entertain a doubt
concerning it. And, certainly, they who conceal it with this
veil which I have mentioned, are obliged to correct themselves
by adding, that many things happen through the peculiar care
of God ; but this they erroneously restrict to some particular
acts. Wherefore we have to prove, that God attends to the
government of particular events, and that they all proceed from
his determinate counsel, in such a manner that there can be no
such thing as fortuitous contingence.

V. If we grant that the principle of motion originates from
God, but that all things are spontaneously or accidentally carried
whither the bias of nature impels them, the mutual vicissitudes
of day and night, of winter and summer, will be the work of
God, inasmuch as he has distributed to each its respective
parts, and prescribed to them a certain law ; that is, this would
be the case if with even tenor they always observed the same
measure, days succeeding to nights, months to months, and
years to years. But sometimes excessive heats and drought
parch and burn the fruits of the earth ; sometimes unseason-
able rains injure the crops of corn, and sudden calamities
are occasioned by showers of hail and storms : this will
not be the work of God ; unless, perhaps, as either clouds or
serene weather, or cold or heat, derive their origin from the
opposition of the stars and other natural causes. But this re-
presentation leaves no room for God to display or exercise his
paternal favour, or his judgments. If they say that God is
sufficiently beneficent to man, because he infuses into heaven
and earth an ordinary power, by which they supply him with
food, it is a very flimsy and profane notion ; as though the fe-
cundity of one year were not the singular benediction of God,
and as though penury and famine Avere not his malediction and
vengeance. But as it would be tedious to collect all the reasons
for rejecting this error, let us be content with the authority of
God himself In the law and in the prophets he frequently de-
clares, that whenever he moistens the earth with dew or with
rain, he affords a testimony of his favour ; and that, on the con-
trary, when, at his command, heaven becomes hard as iron,
when the crops of corn are blasted and otherwise destroyed,
and when showers of hail and storms molest the fields, he gives
a proof of his certain and special vengeance. If we believe these
things, it is certain that not a drop of rain falls but at the ex-

{b) Heb. i. 3.

CHAP. XVI.] CHRISTIAN RELIGION. 189

press command of God. David indeed praises the general pro-
vidence of God, because "he giveth food to the young ravens
which cry ; " (c) but when God himself threatens animals with
famine, does he not plamly declare, that he feeds all living
creatures, sometimes with a smaller allowance, sometimes
with a larger, as he pleases ? It is puerile, as I have already ob-
served, to restrain this to particular acts ; whereas Christ says,
without any exception, that not a sparrow of the least value
falls to the ground without the will of the Father, (d) Cer-
tainly, if the flight of birds be directed by the unerring coun-
sel of God, we must be constrained to confess with the Prophet,
that, though "he dwelleth on high," yet "he humbleth himself
to behold the things which are in heaven and in the earth." (e)
VI. But as we know that the world was made chiefly for
the sake of mankind, we must also observe this end in the
government of it. The Prophet Jeremiah exclaims, " I know
that the way of man is not in himself : it is not in man that
walketh to direct his steps." (/) And Solomon: "Man's
goings are of the Lord : how can a man then understand his
own way ? " (g) Now, let them say that man is actuated by
God according to the bias of his nature, but that he directs
that influence according to his own pleasure. If this could be
asserted with truth, man would have the free choice of his
own ways. That, perhaps, they will deny, because he can do
nothing independently of the power of God. But since it is
evident that both the Prophet and Solomon ascribe to God
choice and appointment, as well as power, this by no means
extricates them from the difficuUy. But Solomon, in another
place, beautifully reproves this temerity of men, who predeter-
mine on an end for themselves, without regard to God, as
though they were not led by his hand : " The preparation of
the heart in man," says he, "and the answer of the tongue, is
from the Lord."(/i) It is, indeed, a ridiculous madness for
miserable men to resolve on undertaking any work independ-
ently of God, whilst they cannot even speak a word but
what he chooses. Moreover, the Scripture, more fully to ex-
press that nothing is transacted in the world but according to
his destination, shows that those things are subject to him
which appear most fortuitous. For what would you be more
ready to attribute to chance, than when a limb broken off from
a tree kills a passing traveller ? But very difl'erent is the de-
cision of the Lord, Avho acknowledges that he has delivered
him into the hand of the slayer, (i) Who, likewise, does not
leave lots to the blindness of fortune ? Yet the Lord leaves

(c) Psalm cxlvii. 9 (e) Psalm cxiii. 5, 6. (g) Prov. xx. 24. (i) Exod. xxi. 13.

(d) Matt. X. 29. (/) Jer. x. 23. (7() Prov. xvi. 1.

190 INSTITUTES OF THE [bOOK I.

them not, but claims the disposal of them himself. He teaches
^s that it is not by any power of their own that lots are cast
into the lap (A:) and drawn out; but the only thing which
could be ascribed to chance, he declares to belong to himself.
To the same purpose is another passage from Solomon : " The
poor and the deceitful man meet together : the liOrd enlighteneth
the eyes of them both." {I) For although the poor and the rich
are blended together in the world, yet, as their respective con-
ditions are assigned to them by Divine appointment, he sug-
gests that God, who enlightens all, is not blind, and thus ex-
horts the poor to patience ; because those who are discontented
with their lot, are endeavouring to shake off the burden im-
posed on them by God. Thus also another Prophet rebukes
profane persons, who attribute it to human industry, or to for-
tune, that some men remain in obscurity, and others rise to
honours : '' Promotion cometh neither from the east, nor from
the west, nor from the south. But God is the Judge ; he
putteth down one, and setteth up another." [tn) Since God
cannot divest himself of the office of a- judge, hence he rea-
sons, that it is from the secret counsel of God, that some rise
to promotion, and others remain in contempt.

VII. Moreover, particular events are in general proofs of the
special providence of God. God raised in the desert a south
wind, to convey to the people a large flock of birds, {n) When
he would have Jonah thrown into the sea, he sent forth a wind
to raise a tempest, (o) It will be said by them who suppose
God not to hold the helm of the world, that this was a devia-
tion from the common course of things. But the conclusion
which I deduce from it is, that no wind ever rises or blows
but by the special command of God. For otherwise it would
not be true that he makes the winds his messengers, and a
flame of fire his ministers, that he makes the clouds his
chariot, and rides on the wings of the wind, ( js) unless he
directed at his pleasure the course both of the clouds and of
the winds, and displayed in them the singular presence of his
power. Thus also we are elsewhere taught, that, whenever
the sea is blown into a tempest by the winds, those commo-
tions prove the special presence of God. " He commandeth
and raiseth the stormy wind, which lifteth up the waves " of
the sea. " Then he maketh the storm a calm, so that the
waves thereof are still ; ''' [q) as in another place he proclaims,
that he scourged the people with parching winds, (r) Thus,
whilst men are naturally endued with a power of generation,
yet God will have it acknowledged as the effect of his special

(k) Prov. xvi. 33. (n) Exod. xvi. 13. Num. xi. 31. (?) Psalm cvii. 25, 29.

(0 Prov. xxix. 13. (o) Jonah i. 4. (0 Amos iv. 9. Hag-

(m) Psalm Ixxv. 6, 7. {p) Psalm civ. 3, 4. gai i- 6—11.

CHAP. XVI.] CHRISTIAN RELIGION. 191

favour, that he leaves some without any posterity, and bestows
children on others ; for " the fruit of the womb is his re-
ward." (s) Therefore Jacob said to his wife, "Am I in God's
stead, who hath withheld from thee the fruit of the womb ? " (t)
But to conclude ; there is nothing more common in nature,
than for us to be nourished with bread. But the Spirit de-
clares, not only that the produce of the earth is the special
gift of God, but that men do not hve by bread alone ; (v) be-
cause they are supported not by the abundance of their food,
but by the secret benediction of God ; as, on the contrary, he
threatens that he will break " the stay of bread." (w) Nor,
indeed, could we otherwise seriously offer a prayer for daily
bread, if God did not supply us with food from his fatherly
hand. The Prophet, therefore, to convince the faithful that in
feeding them God acts the part of an excellent father of a
family, informs us, that he " giveth food to all flesh." (x)
Lastly, when we hear, on the one hand, that " the eyes of the
Lord are upon the righteous, and his ears are open unto their
cry," and, on the other, that " the face of the Lord is against
them that do evil, to cut off the remembrance of them from
the earth," (i/) we may be assured that all creatures, above
and below, are ready for his service, that he may apply them
to any use that he pleases. Hence we conclude, not only that
there is a general providence of God over the creatures, to con-
tinue the order of nature, but that, by his wonderful counsel,
they are all directed to some specific and proper end.

VIIL Those who wish to bring an odium on this doctrine,
calumniate it as the same with the opinion of the Stoics con-
cerning fate, with which Augustine also was formerly re-
proached. Though we are averse to all contentions about
words, yet we admit not the term fate; both because it is of
that novel and profane kind which Paul teaches us to avoid,
and because they endeavour to load the truth of God with the
odium attached to it. But that dogma is falsely and maliciously
charged upon us. For we do not, with the Stoics, imagine a
necessity arising from a perpetual concatenation and intricate
series of causes, contained in nature ; but we make God the
Arbiter and Governor of all things, who, in his own wisdom,
has, from the remotest eternity, decreed what he would do,
and now, by his own power, executes what he has decreed.
Whence we assert, that not only the heaven and the earth, and
inanimate creatures, but also the deliberations and volitions of
men, are so governed by his providence, as to be directed to
the end appointed by it. What then ? you will say ; does

(s) Psalm cxxvii. 3. (r) Deut. viii. 3. (z) Psalm cxxxvi. 25.

(() Gen. XXX. 2. (w) Isaiah iii. 1. (y) Psalm xxxiv. 15, IG.

192 INSTITUTES OF THE [bOOK I.

nothing happen fortuitously or contingently ? I answer, that
it was truly observed by Basil the Great, that fortune and
chance are words of the heathen, with the signification of
which the minds of the pious ought not to be occupied. For
if all success be the benediction of God, and calamity and
adversity his malediction, there is no room left in human
affairs for fortune or chance. And we should attend to this
declaration of Augustine : " I am not pleased with myself,"
says he, " for having, in my treatises against the Academics,
so frequently mentioned fortune, although I have not intended
by that word any goddess, but a fortuitous occurrence of ex-
ternal things, either good or evil. Hence also such words,
the use of which no religion prohibits, as perhaps, perchance,
peradveyiture, which, nevertheless, must be entirely referred to
the Divine providence. And on this I have not been silent,
remarking that perhaps what is commonly termed fortune is
regulated by a secret order, and that what we call chance is
only that, with the reason and cause of which Ave are not ac-
quainted. Thus, indeed, I have expressed myself; but I repent
of having mentioned fortune in this manner, since I see that
men are habituated to a very sinful custom : when they ought
to say, ' This was the will of God,' they say, ' This was the
will of Fortune.' " Finally, he every where maintains, that
if any thmg be left to fortune, the world revolves at random.
And though he elsewhere decides, that all things are conducted
partly by the free will of man, partly by the providence of
God, yet he just after shows that men are subject to it and
■ governed by it, assuming as a principle that nothing could be
more absurd, than for any thing to happen independently of the
ordination of God ; because it would happen at random. By
this reasoning he excludes also any contingence dependent on
the human will ; and immediately after more expressly asserts
that we ought not to inquire for any cause of the will of God.
But in what sense permission ought to be understood, when-
ever it is mentioned by him, will appear from one passage ;
where he proves that the will of God is the supreme and first
cause of all things, because nothing happens but by his com-
mand or permission. He certainly does not suppose God to
remain an idle spectator, determining to permit any thing ;
there is an intervention of actual volition, if I may be allowed
the expression, which otherwise could never be considered as
a cause.

IX. Yet, since the dulness of our minds is very much below
the sublimity of the Divine providence, let us endeavour to
assist them by a distinction. I say, then, that, notwithstanding
the ordination of all things by the certain purpose and direction
of God, yet to us they are fortuitous : not that we suppose

CHAP. XVI.] CHRISTIAN RELIGION. 193

fortune holds any dominion over the world and mankind, and
whirls about all things at random, for such folly ought to be
far from the breast of a Christian ; but because the order,
reason, end, and necessity of events are chiefly concealed in the
purpose of God, and not comprehended by the mind of man,
those things are in some measure fortuitous, which must cer-
tainly happen according to the Divine will. For they present
no other appearance, whether they are considered in their own
nature, or are estimated according to our knowledge and judg-
ment. Let us suppose, for example, that a merchant, having
entered a wood in the company of honest men, imprudently
wanders from his companions, and, pursuing a wrong course,
falls into the hands of robbers, and is murdered. His death
was not only foreseen by God, but also decreed by him. For
it is said, not that he has foreseen to what limits the life of
every man would extend, but that he " hath appointed bounds
which he cannot pass." (z) Yet, as far as our minds are
capable of comprehending, all these circumstances appear for-
tuitous. What opinion shall a Christian form on this case ?
He will consider all the circumstances of such a death as in their
nature fortuitous ; yet he will not doubt that the providence of
God presided, and directed fortune to that end. The same rea-
soning will apply to future contingencies. All future things
being uncertain to us, we hold them in suspense, as though they
might happen either one way or another. Yet this remains a
fixed principle in our hearts, that there will be no event which
God has not ordained. In this sense the word chance is fre-
quently repeated in the book of Ecclesiastes ; because, on the
first view, men penetrate not to the first cause, which lies
deeply concealed. And yet the doctrine of the Scripture re
specting the secret providence of God, has never been so far ob-
literated from the hearts of men, but that some sparks of it
always shone in the darkness. Thus the Philistine sorcerers,
though they fluctuated in uncertainty, ascribed adverse accidents
partly to God, partly to fortune. " If the ark,'' say th(;y, " goeth
up by that way, we shall know that God hath done us this great
evil ; but if not, it was a chance that happened to us." (a) They
betrayed great folly, indeed, after having been deceived by
divination, to have recourse to fortune ; yet at the same time,
we see them restrained, so that they cannot dare to sup})ose
the affliction which had befallen them was fortuitous. But
how God, by the reins of his providence, directs all events
according to his own pleasure, will appear by an eminent
example. At the very same instant of time when David had
been overtaken in the wilderness of Maon, behold, the Philis-

(:) Job xiv. 5. (a) 1 Sam. vi. 9.

VOL. I. 25

194 INSTITUTES OF THE [bOOK I,

tines made an irruption into the land, and Saul was compelled
to depart. If God, consulting the safety of his servant, laid
this impediment in the way of Saul, then, surely, though the
Philistines might have taken up arms suddenly, and contrary
to human expectation, yet we will not say that this happened
by chance ; but what to us seems a contingency, faith will
acknowledge to have been a secret impulse of God. It is not
always, indeed, that there appears a similar reason ; but it should
be considered as indubitably certain, that all the revolutions
visible in the world proceed from the secret exertion of the
Divine power. What God decrees, must necessarily come to
pass ; yet it is not by absolute or natural necessity. We find
a familiar example in respect to the bones of Christ. Since he
possessed a body like ours, no reasonable man will deny that
his bones were capable of being broken ; yet that they should
be broken was impossible. Hence, again, we perceive that the
distinctions of relative and absolute necessity, as well as neces-
sity of consequent and of consequence, were not without rea-
son invented in the schools ; since God made the bones of
his Son capable of being broken, which, however, he had ex-
empted from being actually broken, and thus prevented, by
the necessity of his purpose, what might naturally have come
to pass.

CHAPTER XVII.

THE PROPER APPLICATION OF THIS DOCTRINE TO RENDER IT
USEFUL TO US.

As the minds of men are prone to vain subtleties, there is
the greatest danger that those who know not the right use of
this doctrine will embarrass themselves with intricate perplexi-
ties. It will therefore be necessary to touch in a brief manner
on the end and design of the Scripture doctrine of the Divine
ordination of all things. And here let it be remarked, in the
first place, that the providence of God is to be considered as
well in regard to futurity, as in reference to that which is past ;
secondly, that it governs all things in such a manner as to op-
erate sometimes by the intervention of means, sometimes with-
out means, and sametimes in opposition to all means ; lastly,
that it tends to show the care of God for the whole human
race, and especially his vigilance in the government of the
Church, which he favours with more particular attention. It
must also be observed, that, although the paternal favour and
beneficence of God, or the severity of his justice, is frequently

CHAP. XVII.J CHRISTIAN RELIGION. 195

conspicuous in the whole course of his providence, yet some-
times the causes of events are concealed, so that a suspicion in-
trudes itself, that the revolutions of human aflairs are conducted
by the blind impetuosity of fortune ; or the flesh solicits us to
murmur, as though God amused himself with tossing men
about like tennis-balls. It is true, indeed, if we were ready to
learn with quiet and sober minds, that the final issue suf-
ficiently proves the counsels of God to be directed by the best of
reasons ; that he designs either to teach his people the exercise
of patience, or to correct their corrupt afl:ections and subdue
the licentiousness of their appetites, or to constrain them to the
practice of self-denial, or to arouse them from their indolence ;
and, on the other hand, to abase the proud, to disappoint the
cunning of the wicked, and to confound their machinations.
Yet, however the causes may be concealed from us, or escape
our observation, we must admit it as a certain truth, that they
are hidden with him ; and must therefore exclaim with David,
" JVIany, O Lord my God, are thy wonderful works which thou
hast done, and thy thoughts which are to us-ward : they can-
not be reckoned up in order unto thee : if I would declare and
speak of them, they are more than can be numbered." (6) For,
though our miseries ought always to remind us of our sins,
that the punishment itself may urge us to repentance, yet we
see that Christ ascribes more sovereignty to the secret purpose
of the Father in afflicting men, than to require him to punish
every individual according to his demerits. For concerning
him who was born blind, he says, " Neither hath this man
sinned, nor his parents ; but that the works of God should be
made manifest in him." (c) For here sense murmurs, when
calamity precedes the very birth, as though it were a detraction
from the Divine clemency thus to afflict the innocent. But
Christ declares that the glory of his Father is manifested in
this instance, provided our eyes are clear to behold it. But we
must proceed with modesty, cautious that we call not God to
an account at our tribunal ; but that we entertain such rever-
ence for his secret judgments, as to esteem his will the most
righteous cause of every thing that he does. When thick
clouds obscure the heavens, and a violent tempest arises, be-
cause a gloomy mist is before our eyes, and thunder strikes our
ears, and terror stupefies all our faculties, all things seem to us
to be blended in confusion ; yet during the whole time the
heavens remain in the same quiet serenity. So it must be
concluded, that while the turbulent state of the world deprives
us of our judgment, God, by the pure light of his own right-
eousness and wisdom, regulates all those commotions in the
most exact order, and directs them to their proper end. And

(6) Psalm xl. 5. (c) John ix. 3,

196 INSTITUTES OF THE [bOOK I.

certainly the madness of many in this respect is monstrous,
who dare to arraign the works of God, to scrutinize his secret
counsels, and even to pass a precipitate sentence on things un-
known, with greater freedom than on the actions of mortal
men. For what is more preposterous than towards our equals
to observe such modesty, as rather to suspend our judgment
than to incur the imputation of temerity, but impudently to
insult the mysterious judgments of God, which we ought to
hold in admiration and reverence ?

II. None, therefore, will attain just and profitable views of
the providence of God, but he who considers that he has to do
with his Maker and the Creator of the world, and submits
himself to fear and reverence with all becoming humility.
Hence it happens that so many worthless characters in the
present day virulently oppose this doctrine, because they will
admit nothing to be lawful for God, but what agrees with the
dictates of their own reason. They revile us with the utmost
possible impudence, because, not content with the precepts of
the law, which comprehend the will of God, we say that the
Avorld is governed also by his secret counsels ; as though, indeed,
what we assert were only an invention of our own brain, and
the Holy Spirit did not every where plainly announce the
same, and repeat it in innumerable forms of expression. But
as they are restrained by some degree of shame from daring to
discharge their blasphemies against heaven, in order to indulge
their extravagance with greater freedom, they pretend that they
are contending with us. But unless they admit, that whatever
comes to pass in the world is governed by the incomprehen-
sible counsel of God, let them answer, to what purpose is it
said in the Scripture that his "judgments are a great deep " ? [d)
For since Moses proclaims, that the will of God is not to be
sought far off, in the clouds or in the deep, (e) because it is fa-
miliarly explained in the law, it follows that there is another
secret will, which is compared to a profound abyss; concerning
which Paul also says, " O the depth of the riches both of the
wisdom and knowledge of God ; how unsearchable are his
judgments, and his ways past finding out ! For who hath
known the mind of the Lord, or who hath been his coun-
sellor ? " (/) It is true, that the law and the Gospel contain
mysteries which far transcend our capacities ; but since God
illuminates the minds of his people with the spirit of under-
standing, to apprehend these mysteries which he has conde-
scended to reveal in his word, tliere we have now no abyss,
but a way in which we may safely walk, and a lamp for the
dn-ection of our feet, the light of life, and the school of certain
and evident truth. But his admirable method of governing

(d) Psalm xxxvi. G. (e) Deut. xxx. 12—14. Rom. x. 6, 7.

(/) Horn. xi. 33, 34.

CHAP. XVII.] CHRISTIAN RELIGION. 197

the world is justly called a " great deep," because, while it is
concealed from our view, it ought to be the object of our pro-
found adoration. Moses has beautifully expressed both in a
few words. " The secret things," says he, " belong unto the
Lord our God ; but those things which are revealed belong
unto us and to our children." (g) We see how he enjoins us,
not only to devote our attention to meditations on the law of
God, but to look up Avith reverence to his mysterious provi-
dence. This sublime doctrine is declared in the book of Job,
for the purpose of humbling our minds. For the author con-
cludes a general view of the machine of the world, and a
magnificent dissertation on the works of God, in these words :
" Lo, these are parts of his ways ; but how little a portion is
heard of him ! " (h) For which reason, in another place he
distinguishes between the wisdom which resides in God, and
the method of attaining wisdom which he has prescribed to
men. For, after discoursing concerning the secrets of nature,
he says, that wisdom is known only to God, and " is hid from
the eyes of all living." But a little after he subjoins, that it is
published in order to be investigated, because it is said to men,
" Behold the fear of the Lord, that is wisdom." («') To the
same purpose is this observation of Augustine : " Because we
know not all that God does concerning us by an excellent
order we act according to the law in a good will only, but in
other \espects are actuated according to it; because his provi-
dence is an immutable law." Therefore, since God claims a
power unknown to us of governing the world, let this be to us
the law of sobriety and modesty, to acquiesce in his supreme
dominion, to account his will the only rule of righteousness,
and m ist righteous cause of all things. Not, indeed, that ab-
solute will which is the subject of the declamation of sophists,
impiously and profanely separating his justice from his power,
but that providence which governs all things, from which
originates nothing but what is right, although the reasons of it
may be concealed from us.

in. Those who have learned this modesty, will neither
murmm against God on account of past adversities, nor charge
him with the guilt of their crimes, like Agamemnon, in Homer,
who says, " The blame belongs not to me, but to Jupiter and
Fate." Nor will they, as if hurried away by the Fates, under
the influence of despair, put an end to their own lives, like the
young man whom Plautus introduces as saying, " The condi-
tion of our affairs is inconstant ; men are governed by the
caprice of the Fates ; I will betake myself to a precipice, and
there destroy my life and every thing at once." Nor will they

(o-) Deut. xxix. 29. (h) Job xxvi. 14. (j) Job xxviii. 21, 28.

198 INSTITUTES OF THE [bOOK I,

excuse their flagitious actions by ascribing them to God, after
the example of another young man introduced by the same
poet, who says, " God was the cause : I beheve it was the Di-
vine will. For had it not been so, I know it would not have
happened." But they will rather search the Scripture, to learn
what is pleasing to God, that by the guidance of the Spirit
they may strive to attain it ; and at the same time, being pre-
pared to follow God whithersoever he calls them, they will
exhibit proofs in their conduct that nothing is more useful than
a knowledge of this doctrine. Some profane men foolishly
raise such a tumult with their absurdities, as almost, according
to a common expression, to confound heaven and earth together.
They argue in this manner : If God has fixed the moment of
our death, we cannot avoid it ; therefore all caution against it
will be but lost labour. One man dares not venture himself in
a way which he hears is dangerous, lest he should be assassin-
ated by robbers ; another sends for physicians, and wearies
himself with medicines, to preserve his life ; another abstains
from the grosser kinds of food, lest he should injure his vale-
tudinary constitution ; another dreads to inhabit a ruinous
house ; and men in general exert all their faculties in devising
and executing methods by which they may attain the object
of their desires. Now, either all these things are vain remedies
employed to correct the will of God, or life and death, health
and disease, peace and war, and other things which, according
to their desires or aversions, men industriously study to obtain
or to avoid, are not determined by his certain decree. More-
over they conclude, that the prayers of the faithful are not only
superfluous, but perverse, which contain petitions that the Lord
will provide for those things which he has already decreed
from eternity. In short, they supersede all deliberations re-
specting futurity, as opposed to the providence of God, who,
without consulting men, has decreed whatever he pleased.
And what has already happened they impute to the Divine
providence in such a manner as to overlook the person, who is
known to have committed any particular act. Has an assassin
murdered a worthy citizen ? they say he has executed the
counsel of God. Has any one been guilty of theft or fornica-
tion ? because he has done what was foreseen and ordained by
the Lord, he is the minister of his providence. Has a son,
neglecting all remedies, carelessly waited the death of his
father ? it was impossible for him to resist God, who had de-
creed this event from eternity. Thus by these persons all
crimes are denominated virtues, because they are subservient
to the ordination of God.

IV. But in reference to future things, Solomon easily recon-
files the deliberations of men with the providence of God.

CHAP. XVII.] CHRISTIAN RELIGION. 199

For as he ridicules the folly of those who presumptuously un-
dertake any thing without the Lord, as though they were not
subject to his government, so in another place he says, "A
man's heart deviseth his way ; but the Lord directeth his
steps ; (k) signifying that the eternal decrees of God form no
impediment to our providing for ourselves, and disposing all
our concerns in subservience to his will. The reason of this
is manifest. For he who has fixed the limits of our life, has
also intrusted us with the care of it ; has furnished us with
means and supplies for its preservation ; has also made us
provident of dangers ; and, that they may not oppress us un-
awares, has furnished us with cautions and remedies. Now, it
is evident what is our duty. If God has committed to us the
preservation of our life, we should preserve it ; if he offers
supplies, we should use them ; if he forewarns us of dangers,
we should not rashly run into them ; if he furnishes remedies,
we ought not to neglect them. But it will be objected, no
danger can hurt, unless it has been ordained that it shall hurt
us, and then no remedies can avert it. But what if dangers
are therefore not fatal, because God has assigned you remedies
to repulse and overcome them ? Examine whether your rea-
soning agrees with the order of the Divine providence. You
conclude that it is unnecessary to guard against danger, because,
if it be not fatal, we shall escape it without caution ; but, on
the contrary, the Lord enjoins you to use caution, because he
intends it not to be fatal to you. These madmen overlook
what is obvious to every observer — that the arts of deliberation
and caution in men proceed from the inspiration of God, and
that they subserve the designs of his providence in the preser-
vation of their own lives ; as, on the contrary, by neglect a*nd
slothfulness, they procure to themselves the evils which he
has appointed for them. For how does it happen, that a pru-
dent man, consulting his own welfare, averts from himself im-
pending evils, and a fool is ruined by his inconsiderate temerity,
unless folly and prudence are in both cases instruments of the
Divine dispensation ? Therefore it has pleased God to con-
ceal from us all future events, that we may meet them as
doubtful contingencies, and not cease to oppose to them the
remedies with which we are provided, till they shall have been
surmounted, or shall have overcome all our diligence. There-
fore I have before suggested, that the providence of God ought
not always to be contemplated abstractedly by itself, but in
connection with the means which he employs.

V. The same persons inconsiderately and erroneously ascribe
all past events to the absolute providence of God. For since
all things which come to pass are dependent upon it, therefore,

(k) Prov. xvi. 9.

200 INSTITUTES OF THE [bOOK I.

say they, neither thefts, nor adulteries, nor homicides, are per-
petrated without the intervention of the Divine will. Why,
therefore, they ask, shall a thief be punished for having pil-
laged him whom it has pleased the Lord to chastise with
poverty ? Why shall a homicide be punished for having slain
him whose life the Lord had terminated ? If all such charac-
ters are subservient to the Divine will, why shall they be
punished ? But I deny that they serve the will of God. For
we cannot say, that he who is influenced by a wicked heart,
acts in obedience to the commands of God, while he is only
gratifying his own malignant passions. That man obeys God,
who, being instructed in his will, hastens whither God calls
him. Where can we learn his will, but in his word ? There-
fore in our actions we ought to regard the will of God, which
is declared in his word. God only requires of us conformity
to his precepts. If we do any thing contrary to them, it is not
obedience, but contumacy and transgression. But it is said, if
he would not permit it, we should not do it. This I grant.
But do we perform evil actions with the design of pleasing
him ? He gives us no such command. We precipitate our-
selves into them, not considering what is his will, but inflamed
with the violence of our passions, so that we deliberately strive
to oppose him. In this manner even by criminal actions we
subserve his righteous ordination ; because, in the infinite great-
ness of his wisdom, he well knows how to use evil instruments
for the accomplishment of good purposes. Now, observe the
absurdity of their reasoning : they wish the authors of crimes
to escape with impunity, because crimes are not perpetrated
but by the ordination of God. I admit more than this ; even
that thieves, and homicides, and other malefactors, are instru-
ments of Divine providence, whom the Lord uses for the exe-
cution of the judgments which he has appointed. But I deny
that this ought to aff"ord any excuse for their crimes. For will
they either implicate God in the same iniquity with them-
selves, or cover their depravity with his righteousness ? They
can do neither. They are prevented from exculpating them-
selves, by the reproofs of their own consciences ; and they can
lay no blame upon God, for they find in themselves nothing
but evil, and in him only a legitimate use of their wickedness.
But it is alleged that he operates by their means. And whence,
I ask, proceeds the fetid smell of a carcass, which has been
putrefied and disclosed by the heat of the sun ? It is visible to
all that it is excited by the solar rays ; yet no person on this
account attributes to those rays an offensive smell. So, when
the matter and guilt of evil resides in a bad man, why should
God be supposed to contract any defilement, if he uses his
service according to his own pleasure ? Let us dismiss this

CHAP. XVlI.l CHRISTIAN RELIGION. 20t

petulance, therefore, which may rail against the justice of God
from a distance, but can never reach that Divine attribute.

VI. But these cavils, or rather extravagancies of frenzy, will
easily be dispelled by the pions and holy contemplation of
providence, which the rule of piety dictates to us, so that we
may derive from it the greatest pleasure and advantage. The
mind of a Christian, therefore, when it >s certainly persuaded
that all things happen by the ordination of God, and that there
is nothing fortuitously contingent, will always direct ils views
to him as the supreme cause of all things, and will also con-
sider inferior causes in their proper order. He will not doubt
that the particular providence of God is watchful for his pre-
servation, never permitting any event which it will not over-
rule for his advantage and safety. But, since he is concerned
in the first place with men, and in the next place with the
other creatures, he will assure himself, as to both, that the pro-
vidence of God reigns over all. With respect to men, whether
good or evil, he will acknowledge that their deliberations,
wills, endeavours, and powers, are under his control, so that it
is at his option to direct them whithersoever he pleases, and
to restrain them as often as he pleases. The vigilance of the
particular providence of God for the safety of the faithful is
attested by numerous and very remarkable promises : " Cast
thy burden upon the Lord, and he shall sustain thee : he shall
never suifer the righteous to be moved. (Z) He that dwelleth
in the secret place of the Most High shall abide under the
shadow of the Almighty, (w) He that toucheth you, toucheth
the apple of his eye. We have a strong city : salvation will
God appoint for walls and bulwarks, (n) Though a woman
forget her sucking child, yet will I not forget thee." (o) More-
over, this is the principal scope of the Biblical histories, to teach
us that the Lord so sedulously defends the ways of the saints,
that they may not even " dash their foot against a stone." (p)
Therefore, as we have a little before justly exploded the opinion
of those who hold a universal providence of God, which de-
scends not to the care of every creature in particular, so it is
principally necessary and useful to contemplate this special
care towards ourselves. For this reason, Christ, after having
asserted that not the meanest sparrow falls to the ground without
the will of the Father, {q) immediately makes the following
application — that the more we exceed the value of sparrows,
the greater care we should consider God as exercising over us ;
and he carries this to such an extent, that we may be confident
that the hairs of our head are numbered. What more can we

(0 Psalm Iv. 22. 1 Peter v. 7. (n) Zech. ii. 8. (p) Psalm xci. 12.

(m) Psalm xci. 1. (o) Isaiah xxvi. 1 ; xlix. 15. (5) Matt. x. 29, 30.

VOL. I. 26

202 INSTITUTES OF THE [bOOK I.

desire for ourselves, if not a single hair can fall from our head,
but according to his will ? I speak not exclusively of the hu-
man race ; but since God has chosen the Church for his hab-
itation, there is no doubt but he particularly displays his pater-
nal care in the government of it.

VII. The servant of God, encouraged by these promises and
examples, will add the testimonies, which inform us that all
men are subject to his power, either to conciliate their minds
in our favour, or to restrain their malice from being injurious.
For it is the Lord who gives us favour, not only with our
friends, but also in the eyes of the Egyptians ; (r) and he
knows how to subdue, by various methods, the fury of our
enemies. Sometimes he deprives them of understanding, so
that they can form no sober or prudent plans ; as he sent Satan
to fill the mouths of all the prophets with falsehood, in order to
deceive Ahab : (s) he infatuated Rehoboam by the counsel of
the young men, that through his own folly he might be spoiled
of his kingdom, {t) Sometimes, when he grants them under-
standing, he so terrifies and dispirits them, that they can
neither determine nor undertake what they have conceived.
Sometimes, also, when he has permitted them to attempt what
their rage and passion prompted, he opportunely breaks their
impetuosity, not suffering them to proceed to the accomplish-
ment of their designs. Thus he prematurely defeated the coun-
sel of Ahithophel, which would have been fatal to David, (u)
Thus, also, he takes care to govern all creatures for the benefit
and safety of his people, even the devil himself, who, we see,
dared not to attempt any thing against Job, without his per-
mission and command, (v) Tiie necessary consequences of
this knowledge are, gratitude in prosperity, patience in ad-
versity, and a wonderful security respecting the future. Every
prosperous and pleasing event, therefore, the pious man will
ascribe entirely to God, whether his beneficence be received
through the ministry of men, or by the assistance of inanimate
creatures. For this will be the reflection of his mind : " It is
certainly the Lord that has inclined their hearts to favoiu' me,
that has united them to me to be the instruments of his benignity
towards me." In an abundance of the fruits of the earth, he will
consider, that it is the Lord who regards the heaven, that the
heaven may regard the earth, that the earth, also, may regard its
own productions : in other things he will not doubt that it is the
Divine benediction alone which is the cause of all prosperity ;
nor will he bear to be ungrateful after so many admonitions.

VIII. If any adversity befall him, in this case, also, he will

(r) Exod. iii. 21. (•■') 1 Kings xxii. 22. (t) 1 Kings xii. 10—15.

(?/) 2 Sam. xvii. 7, 14. (v) Job i. 12.

CHAP, XVII.] CHRISTIAN RELIGION. 203

immediately lift up his heart to God, whose hand is most
capable of impressing lis with patience and placid moderation
of mind. If Joseph had dwelt on a review of the perfidy of
his brethren, he never could have recovered his fraternal af-
fection for them. But as he turned his mind to the Lord, he
forgot their injuries, and was so inclined to mildness and clem-
ency, as even voluntarily to administer consolation to them,
saying, "It was not you that sent me hither, but God did send
me before you to save your lives. Ye thought evil against
me ; but God meant it unto good." (iv) If Job had regarded
the Chaldeans, by whom he was molested, he had been in-
flamed to revenge ; but recognizing the event at the same
time as the work of the Lord, he consoled himself with this
very beautiful observation : " The Lord gave, and the Lord
hath taken away ; blessed be the name of the Lord." (x)
Thus David, when assailed by Shimei with reproachful lan-
guage and with stones, if he had confined his views to man,
would have animated his soldiers to retaliate the injury ; but
understanding that it was not done without the instigation of
the Lord, he rather appeases them : " Let him curse," says he,
"because the Lord hath said unto him, Curse David." (y) In
another place he imposes the same restraint on the intemper-
ance of his grief: " I was dumb," says he, " I opened not my
mouth ; because thou didst it." (z) If there be no more ef-
ficacious remedy for anger and impatience, surely that man
has made no small proficiency, who has learned in this < ase to
meditate on the Divine providence, that he may be abki at all
times to recall his mind to this consideration : " It is th.s will
of the Lord, therefore it must be endured ; not only because
resistance is unlawful and vain, but because he wills nothing
but what is both just and expedient.,. The conclusion of the
whole is this — that, when we suffer injuries from men, forget-
ting their malice, which would only exasperate our grief and
instigate our minds to revenge, we should remember to ascend
to God, and learn to account it a certain truth, that whatever
our enemies have criminally committed against us, has been
permitted and directed by his righteous dispensation. To
restrain us from retaliating injuries, Paul prudently admonishes
us that our contention is not with flesh and blood, but with a
spiritual enemy, the devil, (a) in order that we may prepare
ourselves for the contest. But this admonition is the most
useful in appeasing all the sallies of resentment, that God arms
for the conflict both the devil and all wicked men, and sits
himself as the arbiter of the combat, to exercise our patience.

(w) Gen. xlv. 7, 8 ; 1. 20. (z) Job i. 21. (y) 2 Sam. xvi. 10.

(2) Psalm xxxix. 9. (a) Eph. vi. 12.

204 INSTITUTES OF THE [bOOK t.

But if the calamities and miseries which oppress us happen
without the interposition of men, let us recollect the doctrine
of the law, that every prosperous event proceeds from the ben-
ediction of God, but that all adverse ones are his maledic-
tions; (b) and let us tremble at that awful denunciation, " If
ye will walk contrary unto me, then will I also walk contrary
unto you ; " (c) language which reproves our stupidity, while,
according to the common apprehensions of the flesh, esteeming
every event, both prosperous and adverse, to be fortuitous, we
are neither animated to the worship of God by his benefits,
nor stimulated to repentance by his corrections. This is the
reason of the sharp expostulations of Jeremiah and of Amos, (d)
because the Jews supposed that both good and evil events
came to pass without any appointment of God. To the same
purpose is this passage of Isaiah : *' I form the light, and create
darkness : I make peace, and create evil : I the Lord do all
these things." (e)

IX. Yet at the same time a pious man will not overlook in-
ferior causes. Nor, because he accounts those from whom he
has received any benefit, the ministers of the Divine goodness,
will he therefore pass them by unnoticed, as though they de-
served no thanks for their kindness ; but will feel, and readily
acknowledge, his obligation to them, and study to return it as
ability and opportunity may permit. Finally, he will rever-
ence and praise God as the principal Author of benefits received,
but will honour men as his ministers ; and will understand,
what, indeed, is the fact, that the will of God has laid him
under obligations to those persons by whose means the Lord
has been pleased to communicate his benefits. If he suflfer
any loss either through negligence or through imprudence, he
will conclude that it happened according to the Divine will,
but will also impute the blame of it to himself If any one
be removed by disease, whom, while it was his duty to take
care of him, he has treated with neglect, — though he cannot be
ignorant that that person had reached those limits which it
was impossible for him to pass, yet he will not make this a
plea to extenuate his guilt ; but, because he has not faithfully
performed his duty towards him, will consider him as having
perished through his criminal negligence. Much less, when
fraud and preconceived malice appear in the perpetration either
of murder or of theft, will he excuse those enormities under
the pretext of the Divine providence : in the same crime he
will distinctly contemplate the righteousness of God and the
iniquity of man, as they respectively discover themselves.

(b) Deut. xxviii. 1, &c. (i1) Lam. iii. 37, 38. Amos iii. 6.

(c) Lev. x.xvi. 23. 24. («) Isaiah xlv. 7.

CHAP. XVII.] CHRISTIAN RELIGION. 205

But it is principally in regard to things future that he will
direct his attention to inferior causes of this kind. For he
will rank it among the blessings of the Lord, not to be des-
titute of human aids which he may use for his own safety ;
he will neither be remiss, therefore, in taking the advice, nor
negligent in imploring the help, of those whom he perceives
to be capable of affording him assistance ; but, considering all
the creatures, that can in any respect be serviceable to him, as
so many gifts from the Lord, he will use them as the legiti-
mate instruments of the Divine providence. And as he is un-
certain respecting the issue of his undertakings, except that he
knows that the Lord will in all things provide for his good, he
studiously aims at what, according to the best judgment he
can form, will be for his advantage. Nor, in conducting his
deliberations, will he be carried away by his own opinion, but
will recommend and resign himself to the wisdom of God, that
he may be directed by its guidance to the right end. But he
will not place his confidence in external helps to such a degree
as, if possessed of them, securely to rely on them, or, if destitute
of them, to tremble with despair. For his mind will always
be fixed solely on the Divine providence, nor will he suffer
himself to be seduced from a steady contemplation of it, by
any consideration of present things. Thus Joab, though he
acknowledges the event of battle to depend on the will and
the power of God, yet surrenders not himself to inactivity, but
sedulously executes all the duties of his office, and leaves the
event to the Divine decision. " Let us play the men," says
he, " for our people, and for the cities of our God ; and the
Lord do that which seemeth him good." (/) This knowledge
will divest us of temerity and false confidence, and excite us
to continaal invocations of God ; it will also support our minds
with a good hope, that without hesitation we may securely
and magnanimously despise all the dangers which surround us.
X. Herein is discovered the inestimable felicity of the pious
mind. Human life is beset by innumerable evils, and threat-
ened with a thousand deaths. Not to go beyond ourselves, —
since our body is the receptacle of a thousand diseases, and
even contains and fosters the causes of diseases, a man must
unavoidably carry about with him destruction in unnumbered
forms, and protract a life which is, as it were, involved in death.
For what else can you say of it, when neither cold nor heat
in any considerable degree can be endured without danger ?
Now, whithersoever you turn, all the objects around you are
not only unworthy of your confidence, but almost openly
menace you, and seem to threaten immediate death. Embark
in a ship ; there is but a single step between you and death.

(/) 2 Sam. X. 12.

206 INSTITUTES OF THE [bOOK I,

Mount a horse ; the slipping of one foot endangers your hfe.
Walk through the streets of a city ; you are liable to as many
dangers as there are tiles on the roofs. If there be a sharp
weapon in your hand, or that of your friend, the mischief is
manifest. All the ferocious animals you see are armed for
your destruction. If you endeavour to shut yourself in a gar-
den surrounded with a good fence, and exhibiting nothing but
what is delightful, even there sometimes lurks a serpent.
Your house, perpetually liable to fire, menaces you by day
with poverty, and by night with falling on your head. Your
land, exposed to hail, frost, drought, and various tempests,
threatens you with sterility, and with its attendant, famine.
I omit poison, treachery, robbery, and open violence, which
partly beset us at home, and partly pursue us abroad. Amidst
these difficulties, must not man be most miserable, who is
half dead while he lives, and is disjnrited and alarmed as
though he had a sword perpetually applied to his neck ? You
will say that these things happen seldom, or certainly not
always, nor to every man, but never all at once. I grant it ;
but as we are admonished by the examples of others, that it is
possible for them to happen also to us, and that we have no
more claim to exemption from them than others, we must un-
avoidably dread them as events that we may expect. What
can you imagine more calamitous than such a dread ? Besides,
it is an insult to God to say that he has exposed man, the
noblest of his creatures, to the blindness and temerity of for-
tune. But here I intend to speak only of the misery which
man must feel, if he be subject to the dominion of fortune.

XI. On the contrary, when this light of Divine providence
has once shined on a pious man, he is relieved and delivered
not only from the extreme anxiety and dread with Avhich he
was previously oppressed, but also from all care. For, as he
justly dreads fortune, so he ventures securely to commit him-
self to God. This, I say, is his consolation, to apprehend
that his heavenly Father restrains all things by his power,
governs all things by his will, and regulates all things by his
wisdom, in such a manner, that nothing can happen but by
his appointment ; moreover, that God has taken him under his
protection, and committed him to the care of angels, so that
he can sustain no injury from water, or fire, or sword, any
further than the Divine Governor may be pleased to permit.
For thus sings the Psalmist : " Surely he shall deliver thee
from the snare of the fowler, and from the noisome pestilence.
He shall cover thee with his feathers, and under his wings
shalt thou trust : his truth shall be thy shield and buckler.
Thou shalt not be afraid for the terror by night ; nor for the
arrow that flieth by day ; nor for the pestilence that walketh

CHAP. XVII.] CHRISTIAN RELIGION. 207

in darkness ; nor for the destruction that wasteth at noon-
day." (g) Hence also proceeds that confidence of glorying
in the saints : " The Lord is on my side ; I will not fear what
man can do unto me. The Lord is the strength of my life ;
of whom shall I be afraid? Though a host should encamp
against me — though I walk through the valley of the shadow
of death, I will fear no evil." (h) How is it that their se-
curity remains unshaken, while the world appears to be re-
volving at random, but because they know that the Lord is
universally operative, and confide in his operations as ben-
eficial to them ? Now, when their safety is attacked, either by
the devil or by wicked men, if they were not supported by the
recollection and contemplation of providence, they must neces-
sarily and immediately faint. But when they recollect, that
the devil and the whole army of the wicked are in every
respect so restrained by the Divine power, that they can
neither conceive of any hostility against us, nor, after having
conceived it, form a plan for its accomplishment, nor even
move a finger towards the execution of such plan, any further
than he has permitted, and even commanded them ; and that
they are not only bound by his chains, but also compelled to
do him service, — they have an abundant source of consolation.
For as it belongs to the Lord to arm their fury, and to dn-ect
it to whatever objects he pleases, so it also belongs to him to
fix its limits, that they may not enjoy an unbounded triumph
according to their own wills. Established in this persuasion,
Paul determined his journey in one place by the permission of
God, which in another he had declared was prevented by
Satan. (?) If he had only said that Satan was the obstacle, he
would have appeared to attribute too much power to him, as
though he were able to subvert the purposes of God ; but
when he states God to be the arbiter, on whose permission all
journeys depend, he at the same time shows, that Satan, with
all his machinations, can effect nothing but by his permission.
For the same reason, David, on account of the various and con-
stant vicissitudes of hfe, betakes himself to this asylum : " My
times are in thy hand." ( j) He might have mentioned either
the course of life, or time, in the singular number ; but by the
word times he intended to express, that, however unstable the
condition of men may be, all the vicissitudes which take place
are under the government of God. For which reason Rezin
and the king of Israel, when, after the junction of their forces
for the destruction of Judah, they resembled firebrands kin-
dled to consume and ruin the land, are called by the Prophet

(g) Psalm xci. 3—6. (i) 1 Cor. xvi. 7. 1 Thes. ii. 18.

(h) Psalm cxviii. 6; xxvii. 1,3; xxiii. 4. (j) Psalm xxxi. 15.

208 INSTITUTES OF THE [bOOK I,

" smoking firebrands," (k) which can do nothing but emit a
little smoke. Thus Pharaoh, when his riches, his strength,
and the multitude of his forces, rendered him formidable to all,
is himself compared to a sea-monster, and his forces to fishes, (l)
Therefore God denounces that he will take both the captain
and his army with his hook, and draw them whither he
pleases. Finally, to dwell no longer on this part of the sub-
ject, you will easily perceive, on examination, that ignorance
of providence is the greatest of miseries, but that the know-
ledge of it is attended with the highest felicity.

XII. On the doctrine of Divine providence, as far as it may
conduce to the solid instruction and consolation of the faithful,
(for to satisfy a vain curiosity is neither possible nor desirable,)
enough would now have been said, were it not for a dif-
ficulty arising from a few passages, which apparently imply, in
opposition to what has been stated, that the counsel of God is
not firm and stable, but liable to change according to the sit-
uation of sublunary aftairs. In the first place, there are several
instances in which repentance is attributed to God ; as, that
he repented of having created man, (w) and of having exalted
Saul to the kingdom ; (n) and that he will repent of the evil
which he had determined to inflict on his people, as soon as
he shall have perceived their conversion, (o) In the next
place, we read of the abrogation of some of his decrees. By
Jonah he declared to the Ninevites, (p) that, after the lapse of
forty days, Nineveh should be destroyed ; but their penitence
afterwards obtained from him a more merciful sentence. By
the mouth of Isaiah he denounced death to Hezekiah ; (q)
which the prayers and tears of that monarch moved him to
defer, (r) Hence many persons argue, that God has not fixed
the affairs of rnen by an eternal decree ; but that every year,
day, and hour, he decrees one thing or another, according to
the respective merits of each individual, or to his own ideas of
equity and justice. With regard to repentance, we must not
admit that it can happen to God, any more than ignorance, or
error, or impotence. For if no man knowingly and willingly
lays himself under the necessity of repentance, we cannot at-
tribute repentance to God, without saying either that he is
ignorant of the future, or that he cannot avoid it, or that he
precipitately and inconsiderately adopts a resolution, of which
he immediately repents. But that is so far from the mean-
ing of the Holy Spirit, that in the very mention of repentance,
lie denies that it can belong to God, because " he is not a man,
that he should repent." (s) And it must be remarked, tliat

(k) Isaiah vii. 4. (n) 1 Sam. xv. 11. (</) Isaiah xxxviii. 1, 5.

(/) Ezek. xxix. 3, 4. (o) Jer. xviii. 8. (') ~ Kings xx. 1, 5.

(m) Gen. vi. 6. {]>) Jonah iii. 4, 10. (s) 1 Sam. xv. 2'J.

CHAP. XVII.] CHRISTIAN RELIGION. 209

both these points are so connected in the same chapter, that a
comparison fully reconciles the apparent inconsistency. Where
it is said that God repented of having created Saul king, the
change declared to have taken place is figurative. It is al-
most immediately added, that " The strength of Israel will
not lie nor repent ; for he is not a man, that he should re-
pent ; " {t) in which, without any figure, his immutability is
plainly asserted. It is certain, therefore, that the ordination
of God in the administration of human aff"airs, is perpetual, and
superior to all repentance. And to place his constancy beyond
all doubt, even his adversaries have been constrained to attest
it. For Balaam, notwithstanding his reluctance, was obliged
to break out into the following exclamation : " God is not a
man, that he should lie ; neither the son of man, that he should
repent : hath he said, and shall he not do it ? or hath he spoken,
and shall he not make it good ? " {u)

XIII. How, then, it will be inquired, is the term repentance
to be understood, when attributed to God? I reply, in the
same manner as all the other forms of expression, which de-
scribe God to us after the manner of men. For, since our in-
firmity cannot reach his sublimity, the description of him
which is given to us, in order that we may understand it,
must be lowered to the level of our capacity. His method of
lowering it, is to represent himself to us, not as he is in him-
self, but according to our perception of him. Though he is
free from all perturbation of mind, he declares that he is angry
with sinners, {v) As, therefore, when we hear that God is angry,
we ought not to imagine any commotion in him, but rather to
consider this expression as borrowed from our perception, be-
cause God carries the appearance of one who is very angry,
whenever he executes judgment, — so neither by the term re-
pentance ought we to understand any thing but a change of ac-
tions ; because men are accustomed to express their dissatisfac-
tion with themselves by changing their actions. Since every
change among men, therefore, is a correction of that which dis-
pleases them, and correction proceeds from repentance, there-
fore the term repentance is used to signify that God makes a
change in his works. Yet, at the same, time, there is no altera-
tion in his counsel or his will, nor any change in his affections ;
but how sudden soever the varia^on may appear to the eyes of
men, he perpetually and regularly prosecutes what he has fore-
seen, approved, and decreed from eternity.

XIV. Nor does the Sacred History, when it records the re-
mission of the destruction which had just been denounced against
the Ninevites, and the prolongation of the life of Hezekiah

{€) 1 Sam. XV. 29. (w) Numb, xxiii. 19. {v) Psalm vii. 11.

VOL. I. 27

210 INSTITUTES OF THE [bOOK I.

after he had been threatened with death, prove that there was
any abrogation of the Divine decrees. Persons who thus un-
derstand it, are deceived in their ideas of the threatenings ;
which, though expressed in the form of simple declarations,
yet, as the event shows, contain in them a tacit condition. For
why did God send Jonah to the Ninevites, to predict the ruin
of their city? Why did he, by the mouth of Isaiah, warn Hez-
ekiah of death ? He could have destroyed both them and
him, without previously announcing their end. He had some
other object in view, therefore, than to forewarn them of their
death, and to give them a distant prospect of its approach. And
that was not to destroy them, but to reform them, that they
might not be destroyed. Therefore the prediction of Jonah,
that after forty days Nineveh should fall, was uttered to pre-
vent its fall. Hezekiah was deprived of the hope of a longer
life, in order that he might obtain a prolongation of it in an-
swer to his prayers. Now, who does not see, that the Lord, by
such denunciations as these, intended to arouse to repentance
the persons whom he thus alarmed, that they might escape the
judgment which their sins had deserved? If this be admitted,
the nature of the circumstances leads to the conclusion, that we
must understand a tacit condition implied in the simple de-
nunciation. This is also confirmed by similar examples. The
Lord, reprehending king Abimelech for having deprived Abraham
of his wife, uses these words : — " Behold, thou art but a dead
man, for the woman which thou hast taken ; for she is a man's
wife." But after Abimelech has excused himself, the Lord
speaks in this manner : " Restore the man his wife ; for he is a
prophet, and he shall pray for thee, and thou shalt live ; and if
thou restore her not, know thou that thou shalt surely die, thou,
and all that are thine." (w) You see how, by the first declaration,
God terrifies his mind, to dispose him to make satisfaction ; but
in the next, he makes an explicit declaration of his will. Since
other passages are to be explained in a similar manner, you
must not infer that there is any abrogation of a prior purpose of
the Lord, because he may have annulled some former declara-
tions. For God rather prepares the way for his eternal ordina-
tion, when, by a denunciation of punishment, he calls to repent-
ance those whom he designs to spare, than makes any varia-
tion in his will, or even in his declarations, except that he does
not syllabically express what, nevertheless, is easily understood.
For that assertion of Isaiah must remain true : " The Lord of
hosts hath purposed, and who shall disannul it ? and his hand
is stretched out, and who shall turn it back ? " (.r)

(w) Gen. XX. 3, 7. (x) Isaiah xiv. 27,

CHAP. XVIII.] CHRISTIAN RELIGION. 211

CHAPTER XVIII.

GOD USES THE AGENCY OF THE IMPIOUS, AND INCLINES THEIR
HINDS TO EXECUTE HIS JUDGMENTS, YET WITHOUT THE LEAST
STAIN OF HIS PERFECT PURITY.

A QUESTION of greater difficulty arises from other passages,
■where God is said to incline or draw, according to his own
pleasure, Satan himself and all the reprobate. For the carnal
understanding scarcely comprehends how he, acting by their
means, contracts no defilement from their criminality, and,
even in operations common to himself and them, is free from
every fault, and yet righteously condemns those whose ministry
he uses. Hence was invented the distinction between doing and
permitting ; because to many persons this has appeared an in-
explicable difficulty, that Satan and all the impious are subject to
the power and government of God, so that he directs their malice
to whatever end he pleases, and uses their crimes for the ex-
ecution of his judgments. The modesty of those who are
alarmed at the appearance of absurdity, might perhaps be ex-
cusable, if they did not attempt to vindicate the Divine justice
from all accusation by a pretence utterly destitute of any foun-
dation in truth They consider it absurd that a man should
be blinded by the will and command of God, and afterwards
be punished for his blindness. They therefore evade the dif-
ficulty, by alleging that it happens only by the permission, and
not by the will of God; but God himself, by the most un-
equivocal declarations, rejects this subterfuge. That men,
however, can effect nothing but by the secret will of God, and
can deliberate on nothing but what he has previously decreed,
and determines by his secret direction, is proved by express
and innumerable testimonies. What we have before cited
from the Psalmist, that " God hath done whatsoever he hath
pleased," (y) undoubtedly pertains to all the actions of men.
If God be the certain arbiter of war and peace, as is there af-
firmed, and that without any exception, who will venture to
assert, that he remains ignorant and unconcerned respecting
men, while they are actuated by the blind influence of chance ?
But this subject will be better elucidated by particular ex-
amples. From the first chapter of Job we know that Satan
presents himself before God to receive his commands, as well
as the angels, who yield a spontaneous obedience. It is, indeed,

{y) Psalm cxv. 3.

212 INSTITUTES OF THE [bOOK I,

in a different manner, and for a different end ; yet he cannot
attempt any thing but by the Divine will. Although he seems
to obtain only a bare permission to afflict that holy man, yet,
since this sentence is true, " The Lord gave, and the Lord
hath taken away," (2;) we conclude that God was the author
of that trial, of which Satan and mischievous robbers and
assassins were the immediate agents. Satan endeavours to
drive him by desperation into madness. The Sabeans, in a
predatory incursion, cruelly and wickedly seize upon property
not their own. Job acknowledges that he was stripped of all
his wealth, and reduced to poverty, because such was the will
of God. Therefore, whatever is attempted by men, or by
Satan himself, God still holds the helm, to direct all their at-
tempts to the execution of his judgments. God intends the
deception of that perfidious king Ahab ; the devil offers his
service for that purpose ; he is sent with a positive commission
to be a lying spirit in the mouth of all the prophets, (a) If
the blinding and infatuation of Ahab be a Divine judgment, the
pretence of bare permission disappears. For it would be ridic-
ulous for a judge merely to permit, without decreeing what
should be done, and commanding his officers to execute it.
The Jews designed to destroy Christ ; Pilate and his soldiers
complied with their outrageous violence ; yet the disciples, in
a solemn prayer, confess that all the impious did nothing but
what " the hand and the counsel of God determined before to
be done; "(6) agreeably to what Peter had already preached,
that he was "delivered by the determinate counsel and fore-
knowledge of God," that he might be " crucified and slain." (c)
As though he had said that God, who saw every thing from
the beginning, with a clear knowledge and determined will,
appointed what the Jews executed ; as he mentions in another
place : " Those things which God before had showed by the
mouth of all his prophets, that Christ should suffer, he hath so
fulfilled." (c^) Absalom, defiling his father's bed with incest,
perpetrated a detestable crime ; yet God pronounces that this
was his work; for his words are, "Thou didst it secretly;
but I will do this thing before all Israel, and before the
sun."(e) Whatever cruelty the Chaldeans exercised in Judea,
Jeremiah pronounces to be the work of God ; (/) for which
reason Nebuchadnezzar is called the servant of God. God
frequently proclaims, that the impious are excited to war by
his hissing, by the sound of his trumpet, by his influence, and
by his command : he calls the Assyrian the rod of his anger,
and the staff which he moves with his hand. The destruction

(z) Job i. 21. (a) 1 Kings xxii. 20—23. (h) Acts iv. 28. (c) Acts ii. 23
(d) Acts iii. 18. (e) 2 Sam. xii. 12 ; xvi. 22. (/) Jer. 1. 25.

CHAP. XVIII.] CHRISTIAN RELIGION. 213

of the holy city and the ruin of the temple he calls his own
work, (g) David, not murmuring against God, but acknow-
ledging him to be a righteous Judge, confesses the maledictions
of Shimei to proceed from his command. "The Lord," says
he, "hath said unto him, Curse." (/i) It often occurs in the
Sacred History, that whatever comes to pass proceeds from the
Lord ; as the defection of the ten tribes, («) the death of the
sons of Eli, (j) and many events of a similar kind. Those who
are but moderately acquainted with the Scriptures will perceive
that, for the sake of brevity, out of a great number of testi-
monies, I have produced only a few ; which, nevertheless, abun-
dantly evince how nugatory and insipid it is, instead of the
providence of God, to substitute a bare permission ; as though
God were sitting in a watchtower, expecting fortuitous
events, and so his decisions were dependent on the will of
men.

IL With respect to his secret influences, the declaration of
Solomon concerning the heart of a king, that it is inclined
hither or thither according to the Divine will, (k) certainly ex-
tends to the whole human race, and is as much as though he
had said, that whatever conceptions we form in our minds,
they are directed by the secret inspiration of God. And cer-
tainly, if he did not operate internally on the human mind,
there would be no propriety in asserting, that he causes " the
wisdom of the wise to perish, and the understanding of the
prudent to be hid ; that he poureth contempt upon princes,
and causeth them to wander in the wilderness, where there
is no way." (l) And to this alludes, what we frequently read,
that men are timorous, as their hearts are possessed with his
fear, (m) Thus David departed from the camp of Saul, with-
out the knowledge of any one ; " because a deep sleep from
the Lord was fallen upon them all." (n) But nothing can be
desired more explicit than his frequent declarations, that he
blinds the minds of men, strikes them with giddiness, inebriates
them with the spirit of slumber, fills them with infatuation,
and hardens their hearts, (o) These passages also many per-
sons refer to permission, as though, in abandoning the repro-
bate, God permitted them to be blinded by Satan. But that
solution is too frivolous, since the Holy Spirit expressly de-
clares that their blindness and infatuation are inflicted by the
righteous judgment of God. He is said to have caused the
obduracy of Pharaoh's heart, and also to have aggravated and
confi.rmed it. Some ekide the force of these expressions with

(g) Isaiah v. 26; x. 5 ; xix. 25. (h) 2 Sam. xvi. 10. (i) 1 Kings xi. 31,

(j) 1 Sam. ii. 34. (k) Prov. xxi. 1.

(l) Isaiah xxix. 14. Psalm cvii. 40. Ezek. vii. 26. (m) Lev. xxvi. 36.

(re) 1 Sam. xxvi. 12. (o) Rom. i. 28; xi. 8. Exod. viii. 15.

214 INSTITUTES OF THE [bOOK I.

a foolish cavil — that, since Pharaoh himself is elsewhere said
to have hardened his own heart, his own will is stated as the
cause of his obduracy ; as though these two things were at
all incompatible with each other, that man should be actuated
by God, and yet at the same time be active himself Bat I
retort on them their own objection ; for if hardening denotes
a bare permission, Pharaoh cannot properly be charged with
being the cause of his own obstinacy. Now, how weak and
insipid would be such an interpretation, as though Pharaoh
only permitted himself to be hardened ! Besides, the Scripture
cuts off all occasion for such cavils. God says, " I will harden
his heart." ( jd) So, also, Moses says, concerning the inhabitants
of Canaan, that they marched forth to battle, because the Lord
had hardened their hearts ; [q) which is likewise repeated by
another Prophet — " He turned their hearts to hate his peo-
ple." (7-) Thus, also, in Isaiah, he declares he will "send the
Assyrian against a hypocritical nation, and will give him a
charge to take the spoil, and to take the prey ; " (s) not that
he meant to teach impious and refractory men a voluntary
obedience, but because he would incline them to execute his
judgments, just as if they had his commands engraven on their
minds. Hence it appears that they were impelled by the pos-
itive appointment of God. I grant, indeed, that God often
actuates the reprobate by the interposition of Satan j but in
such a manner that Satan himself acts his part by the Divine
impulse, and proceeds to the extent of the Divine appointment.
Saul was disturbed by an evil spirit ; but it is said to be " from
the Lord ; " (^) to teach us that Saul's madness proceeded from
the righteous vengeance of God. Satan is also said to blind
" the minds of them which believe not ; " (w) but the strength
of the delusion proceeds from God himself, " that they should
believe a lie, who believe not the truth." [v) According to
one view of the subject, it is said, " If the prophet be deceived
when he hath spoken a thing, I the Lord have deceived that
prophet." [lo) But, according to another, God is said himself
to " give men over to a reprobate mind,"(:r) and to the vilest
lusts ; because he is the principal author of his own righteous
vengeance, and Satan is only the dispenser of it. But as we
must discuss this subject again in the second book, where we
shall treat of the freedom or slavery of the human will, I think
I have now said, in a brief manner, as much as the occasion re-
quired. The whole may be summed up thus ; that, as the will
of God is said to be the cause of all things, his providence is
established as the governor in all the counsels and works of

{p) Exod. iv. 21. (s) Isaiah x. 6. (y) 2 Thess. ii. 10—12

Iq) Deut. ii. 30. Joshua xi. 20. {t) 1 Sam. xvi. 14. (zo) Ezek. xiv. 9.
(r) Fsalm cv. 25. (m) 2 Cor. iv. 4. (z) Rom. i. 28.

CHAP. XVIII.] CHRISTIAN RELIGION. 215

men. so that it not only exerts its power in the elect, who are
influenced by the Holy Spirit, but also compels the compliance
of the reprobate.

III. But, as I have hitherto only recited such things as are
delivered without any obscurity or ambiguity in the Scriptures,
let persons who hesitate not to brand with ignominy those
oracles of heaven, beware what kind of opposition they make.
For, if they pretend ignorance, with a desire to be commended
for their modesty, what greater instance of pride can be con-
ceived, than to oppose one little word to the authority of God !
as, "It appears otherwise to me," or, "I would rather not
meddle with this subject." But if they openly censure, what
will they gain by their puny attempts against heaven ? Their
petulance, indeed, is no novelty ; for in all ages there have been
impious and profane men, who have virulently opposed this
doctrine. But they shall feel the truth of what the Spirit
long ago declared by the mouth of David, that God " is clear
when he judgeth." (y) David obliquely hints at the madness
of men who display such excessive presumption amidst their
insignificance, as not only to dispute against God, but to arro-
gate to themselves the power of condemning him. In the
mean time, he briefly suggests, that God is unaffected by all
the blasphemies which they discharge against heaven, but that
he dissipates the mists of calumny, and illustriously displays
his righteousness ; our faith, also, being founded on the Divine
word, (z) and therefore, superior to all the world, from its exalta-
tion looks down with contempt upon those mists. For their
first objection, that, if nothing happens but by the will of God,
he has in him two contrary wills, because he decrees in his
secret counsel what he has publicly prohibited in his law, is
easily refuted. But before I reply, I wish the reader again to
be apprized, that this cavil is directed, not against me, but
against the Holy Spirit, who dictated to the pious Job this
confession, that what had befallen him had happened accord-
ing to the Divine will : when he had been plundered by ban-
ditti, he acknowledged in their injuries the righteous scourge
of God. (a) What says the Scripture in another case ?
" They," the sons of Eli, " hearkened not unto the voice of
their father, because the Lord would slay them." (6) The
Psalmist also exclaims, that "God," who "is in the heavens,
hath done whatsoever he hath pleased." (c) And now I have
sufficiently proved, that God is called the author of all those
things, which, according to the system of these censors, haj>
pen only by his uninfluential permission. He declares that he

(y) Psalm li. 4. (:) 1 John v. 4. (a) Job i. 21.

(i) 1 Sam. ii. 25. (c) Psalm cxv. 3.

216 INSTITUTES OF THE [bOOK I.

creates light and darkness, that he forms good and evil, (d)
and that no evil occurs, which he has not performed. Let
them say, then, wliether he exercises his judgments voluntarily
or involuntarily. But as Moses suggests, that he who is killed
by the fortuitous fall of an axe, is delivered by God to the
stroke, (e) so in the Acts, the whole church asserts that Herod
and Pilate conspired to do what the hand and the counsel of
God had predetermined. (/) And indeed, unless the cruci-
fixion of Christ was according to the will of God, what be-
comes of our redemption ? Yet the Avill of God is neither
repugnant to itself, nor subject to change, nor chargeable with
pretending to dislike what it approves ; but whilst in him it is
uniform and simple, it wears to us the appearance of variety;
because the weakness of our understanding comprehends not
how the same thing may be in different respects both agree-
able to his will, and contrary to it. Paul, after having said
that the vocation of the Gentiles was a hidden mystery, adds,
that it contained a manifestation of the manifold wisdom of
God. (g-) Now, because, through the dulness of our capacity,
the Divine wisdom appears to us manifold, (or multiform, as it
has been translated by an ancient interpreter,) shall we there-
fore dream of any vanity in God himself, as though his coun-
sels were mutable, or his thoughts contradictory to each other ?
Rather, while we comprehend not how God intends that to be
done, the doing of which he forbids, let us remember our
imbecility, and at the same time consider, that the light which
he inhabits, is justly called inaccessible, (h) because it is over-
spread with impenetrable darkness.- Therefore all pious and
modest men will easily acquiesce in this opinion of Augustine :
" That a man may sometimes choose, with a good intention,
that which is not agreeable to the will of God ; as, if a good
son wishes his father to live, whilst God determines that he
shall die. It is also possible for a man to will with a bad
design, what God wills with a good one ; as, if a bad son
wishes his father to die, which is also the will of God. Now,
the former wishes what is not agreeable, the latter what is
agreeable to the Divine will. And yet the filial affection of
the former is more consonant to the righteous will of God,
than the want of natural affection in the latter, though it ac-
cords with his secret design. So great is the difference
between what belongs to the human will, and what to the
Divine, and between the ends to which the will of every one
is to be referred, for approbation or censure. For God fulfils
his righteous will by the Avicked wills of wicked men." This
writer had just before said, that the apostate angels, and all

(d) Isaiah xlv. 7. Amos iii. 6. (e) Deut. xix. 5. (/) Acts iv. 28.

(g) Ephes. iii. 9, 10. (/t) 1 Tim. vi. 16.

CHAP, XVIII.] CHRISTIAN RELIGION. 217

the reprobate, in their defection, acted, as far as respected
themselves, in direct opposition to the Divine will ; but that
this was not possible with respect to the Divine omnipotence ;
because, while they are opposing the will of God, his will is
accomplished concerning them. Whence he exclaims, " The
works of the Lord are great, prepared according to all his deter-
minations ; " (i) so that, in a wonderful and ineffable manner,
that is not done without his will which yet is contrary to his
will ; because it would not be done if he did not permit it ;
and this permission is not involuntary, but voluntary ; nor
would his goodness permit the perpetration of any evil, unless
his omnipotence were able even from that evil to educe good."
IV. In the same manner we answer, or rather annihilate,
another objection — that, if God not only uses the agency of the
impious, but governs their designs and affectious, he is the
author of all crimes ; and therefore men are undeservedly con-
demned, if they execute what God has decreed, because they
obey his will. For his will is improperly coufounded with
his precept, between which innumerable examples evince the
difference to be very great. For although, when Absalom
defiled the wives of his father, it was the will of God by this
disgrace to punish the adultery of David, (k) he did not there-
fore command that abandoned son to commit incest, unless
perhaps with respect to David, as he speaks of the reproaches
of Shimei. (/) For when he confesses Shimei's maledictions
to proceed from the Divine command, he by no means com-
mends his obedience, as though that impudent and worthless
man were fulfilling a Divine precept ; but acknowledging his
tongue as the scourge of God, he patiently submits to the
chastisement. Let it be remembered, that whilst God by
means of the impious fulfils his secret decrees, they are not
excusable, as though they were obedient to his precepts, which
they wantonly and intentionally violate. The direction of the
perverse actions of men, by the secret providence of God, is
illustriously exemplified in the election of Jeroboam to the
regal dignity, (m) The temerity and infatuation of the people
in this proceeding are severely condemned, (it) because they
perverted the order established by God, and perfidiously re-
volted from the family of David ; and yet we know that this
event was agreeable to the Divine will. Whence there is an
appearance of contradiction also in the language of Hosea ; for
in one place God complains that the erection of that kingdom
was without his knowledge and against his will ; but in an-
other declares that he gave Jeroboam to be a king in his
anger, (o) How can these things be reconciled, that Jeroboam

(i) Psalm cxi. 2. (Z) 2 Sam. xvi. 10. (n) Hosea viii. 4.

{k) 2 Sam. xvi. 22. (hi) 1 Kings xii. 20. (o) Hosea xiii. U,

VOL. I. 28

218 INSTITUTES OF THE [bOOK I.

did not reign by the will of God, and yet that God ap-
pointed him to be king ? Why, thus : because neither could
the people revolt from the family of David, without shaking
off the yoke which God had imposed upon them ; nor yet was
God deprived of the liberty of thus punishing the ingratitude
of Solomon. We see, then, how God, while he hates perfidy,
yet righteously and with a different design decrees the de-
fection ; whence also Jeroboam is, beyond all expectation,
constrained by the holy unction to assume the regal office.
In the same manner, the Sacred History relates, that God
raised up an enemy, to deprive the son of Solomon of part of
the kingdom, (p) Let the reader diligently consider both
these things : because it had pleased God that the people
should be under the government of one king, their division
into two parts was contrary to his will ; and yet from his will
the schism first originated. For certairjly since a Prophet,
both by a prediction and by the ceremony of unction, excited
a hope of succeeding to the kingdom, in the mind of Jero-
boam, who before entertained not a thought of such an event,
this could not be done, either without the knowledge, or
against the will, of God, who commanded it to be done ; and
yet the rebellion of the people is justly condemned, because,
in opposition to the Divine will, they revolted from the pos-
terity of David. Thus, also, it is afterwards subjoined, that
" the cause " of the haughty contempt of the people manifested
by Rehoboam " was of God, that the Lord might perform his
word, which he spake by the hand of Ahijah " his servant, {q)
See how the sacred union is divided, in opposition to the will
of God, and yet by his will the ten tribes are alienated from
the son of Solomon. Let us add another similar example,
where, with the consent, and even by the assistance of the
people, the sons of Ahab are massacred, and all his posterity
exterminated, (r) Jehu, indeed, truly observed that " there
had fallen unto the earth nothing of the word of the Lord,"
but that he had " done that which he spake by his servant
Elijah." And yet he justly reprehends the citizens of Samaria
for having lent their assistance. '' Are ye righteous ? " says
he ; " behold, I conspired against my master, and slew him ;
but who slew all these? " If I am not deceived, I have now
clearly explained how the same act displays the criminality of
men and the justice of God. And to modest minds this an-
swer of Augustine will always be sufficient : " Since God de-
livered Christ, and Christ delivered his own body, and Judas
delivered the Lord, why, in this delivery, is God righteous and
man guilty ? Because in the same act, they acted not from

(p) 1 Kings xi. 23. (q) 1 Kings xii. 15. 2 Chron. x. 15.

(r) 2 Kings x. 7, 8, 9, 10.

CHAP. XVIII.] CHRISTIAN RELIGION. 219

the same cause." But if any persons find greater difficulty in
what we now assert, that there is no consent between God
and man, in cases where man by his righteous influence com-
mits unlawful actions, let them remember what is advanced by
Augustine in another place : " Who can but tremble at those
judgments, when God does even in the hearts of the wicked
whatsoever he pleases, and yet renders to them according to
their demerits ? " And certainly it would no more be right to
attribute to God the blame of the perfidy of Judas, because he
decreed the delivery of his Son, and actually delivered him to
death, than to transfer to Judas the praise of redemption.
Therefore the same writer elsewhere informs us, that in this
scrutiny God inquires, not what men could have done, nor
what they have done, but what they intended to do, that he
may take cognizance of their design and their will. Let those
to whom there appears any harshness in this procedure, con-
sider a little how far their obstinacy is tolerable, while they
reject a truth which is attested by plain testimonies of Scripture,
because it exceeds their comprehension, and condemn the pub-
lication of those things which God, unless he had known
that the knowledge of them would be useful, would never have
commanded to be taught by his Prophets and Apostles. For
our wisdom ought to consist in embracing with gentle docility,
and without any exception, all that is delivered in the sacred
Scriptures. But those who oppose this doctrine with less
modesty and greater violence, since it is evident that their oppo-
sition is against God, are unworthy of a longer refutation.

INSTITUTES

CHRISTIAN RELIGION.

BOOK II.

ON THE KNOWLEDGE OF GOD THE REDEEMER IN CHRIST,
WHICH WAS REVEALED FIRST TO THE FATHERS UNDER
THE LAW, AND SINCE TO US IN THE GOSPEL.

ARGUMENT.

The discussion of the first part of the Apostolic Creed, on the know-
ledge of God the Creator, being finished, is followed by another, on
the knowledge of God the Redeemer in Christ, which is the subject
of this Second Book.

It treats, first, of the occasion of redemption, that is, the fall of Adam;
secondly, of the redemption itself. The former of these subjects
occupies the first five chapters ; the remaining ones are assigned to
the latter.

On the occasion of redemption, it treats, not only of the fall in general,
but also of its effects in particular ; that is, of original sin, the sla-
very of the will, the universal corruption of human nature, the
operation of God in the hearts of men — Chap. I. — IV., to which is
subjoined a refutation of the objections commonly adduced in de-
fence of free will — Chap. V.

The discourse on redemption may be divided into five principal parts.
It shows,

1. In whom salvation must be sought by lost man, that is, in Christ —
Chap. VI.

2. How Christ has been manifested to the world ; which has been in

CHAP. I.] ARGUMENT. 221

two ways ; first, under the law (which introduces an explanation of
the Decalogue, and a discussion of some other things relative to the
Law) — Chap. VII. VIII. ; secondly, under the Gospel, which leads
to a statement of the similarity and difference of the two Testaments
—Chap. IX.— XL

3. What kind of a being it was necessary for Christ to be, in order to
his fulfilment of the office of a Mediator ; that is, God and man in
one person — Chap. XII. — XIV.

4. The end of his mission from the Father into the world — Chap. XV.,
which explains his prophetical, regal, and sacerdotal offices.

5. The methods or steps by which he fulfilled the part of a Redeemer,
to procure our salvation — Chap. XVI. ; which discusses the articles
relating to his crucifixion, death, burial, descent into hell, resurrec-
tion, ascension to heaven, session at the right hand of the Father,
and the benefits arising from this doctrine. Then follows Chap.
XVII., a solution of the question, Whether Christ merited for us the
grace of God and salvation.

CHAPTER L

THE FALL AND DEFECTION OF ADAM THE CAUSE OF THE CURSE
INFLICTED ON ALL MANKIND, AND OF THEIR DEGENERACY
FROM THEIR PRIMITIVE CONDITION. THE DOCTRINE OF

ORIGINAL SIN.

There is much reason in the old adage, which so strongly
recommends to man the knowledge of himself. For if it be
thought disgraceful to be ignorant of whatever relates to the
conduct of human life, ignorance of ourselves is much more
shameful, which causes us, in deliberating on subjects of im-
portance, to grope our way in miserable obscurity, or even in
total darkness. But in proportion to the utility of this precept
ought to be our caution not to make a preposterous use of it ;
as we see some philosophers have done. For while they ex-
hort man to the knowledge of himself, the end they propose is,
that he may not remain ignorant of his own dignity and excel-
lence : nor do they wish him to contemplate in himself any
thing but what may swell him with vain confidence, and in-
flate him with pride. But the knowledge of ourselves consists,
first, in considering what was bestowed on us at our creation,
and the favours we continually receive from the Divine benig-

222 INSTITUTES OF THE [bOOK II.

nity, that we may know how great the excellence of our nature
would have been, if it had retained its integrity ; yet, at the
same time, recollecting that we have nothing properly our own,
may feel our precarious tenure of all that God has conferred on
us, so as always to place oiu dependence upon him. Secondly,
we should contemplate our miserable condition since the fall of
Adam, the sense of which tends to destroy all boasting and
confidence, to overwhelm us with shame, and to fill us with
real humility. For as God, at the beginning, formed us after
his own image, that he might elevate our minds both to the
practice of virtue, and to the contemplation of eternal life,
so, to prevent the great excellence of our species, which dis-
tinguishes us from the brutes,- from being buried in sottish
indolence, it is worthy of observation, that the design of our
being endued with reason and intelligence is, that, leading a
holy and virtuous life, we may aspire to the mark set be-
fore us of a blessed immortality. But we cannot think upon
that primeval dignity, without having our attention imme-
diately called to the melancholy spectacle of our disgrace
and ignominy, since in the person of the first man we are
fallen from our original condition. Hence arise disappro-
bation and abhorrence of ourselves, and real humility ; and
we are inflamed with fresh ardour to seek after God, to re-
cover in him those excellences of which we find ourselves
utterly destitute.

II. This is what the truth of God directs us to seek in
the examination of ourselves : it requires a knowledge that
will abstract us from all confidence in our own ability, de-
prive us of every cause of boasting, and reduce us to sub-
mission. We must observe this rule, if we wish to reach
the proper point of knowledge and action. I am aware of
the superior plausibility of that opinion, which invites us rather
to a consideration of our goodness, than to a view of our
miserable poverty and ignominy, which ought to overwhelm
us with shame. For there is nothing more desired by the
human mind than soothing flatteries ; and therefore, it listens
with extreme credulity, to hear its excellences magnified.
Wherefore it is the less wonderful that the majority of mankind
have fallen into such a pernicious error. For, an immoderate
self-love being innate in all men, they readily persuade them-
selves that there is nothing in them which justly deserves
to be an object of aversion. Thus, without any extraneous
support, this very false opinion, that man has in himself
sufficient ability to insure his own virtue and happiness, ge-
nerally prevails. But if some prefer more modest sentiments,
though they concede something to God, in order to avoid
the appearance of arrogating every thing to themselves, yet

CHAP. I.J CHRISTIAN RELIGION. 223

they make such a distribution, that the principal cause of
boasting and confidence always remains with them. If they
hear any discourse that flatters the pride already operating
spontaneously in their hearts, nothing can gratify them more.
Therefore every one who in his preaching has kindly ex-
tolled the excellence of human nature, has received great ap-
plause from almost all ages. But such a commendation of
human excellence as teaches man to be satisfied with him-
self, only enamours him of his own amiableness, and thus
produces an illusion which involves those who assent to it
in most dreadful perdition. For to what purpose is it for us,
relying on every vain confidence, to deliberate, to determine,
and to attempt things which we think tend to our advantage,
and in our first eiforts, to find ourselves destitute of sound
understanding and true virtue, yet securely to proceed, till
we fall into destruction ? But this must be the fate of all who
confide in the efficacy of their own virtue. Whosoever, there-
fore, attends to such teachers as amuse us with a mere exhibi-
tion of our virtues, will make no progress in the knowledge of
himself, but will be absorbed in the most pernicious ignorance.
III. Therefore, whilst the truth of God agrees in this point
with the common consent of all mankind, that the second
branch of wisdom consists in the knowledge of ourselves, yet
with respect to the knowledge itself there is no small disagree-
ment. For, according to carnal apprehension, a man is thought
to be well acquainted with himself, when, confiding in his own
understanding and integrity, he assumes a presumptuous bold-
ness, incites himself to the duties of virtue, and, declaring war
against vice, uses his most strenuous endeavours to adhere to
what is fair and honourable. But he, who inspects and ex-
amines himself by the rule of the Divine judgment, finds noth-
ing that can raise his mind to a genuine confidence ; and the
more fully he has examined himself, the greater is his dejec-
tion ; till, entirely discarding all confidence, he leaves himself
no ability for the proper conduct of his life. Yet it is not
the will of God that we should forget the primitive dignity
conferred by him on our father Adam, which ought justly to
awaken us to the pursuit of righteousness and goodness. For
we cannot reflect on our original condition, and on the end of
our creation, without being excited to meditate on immortality,
and to aspire after the kingdom of God. But this reflection is
so far from elating us with pride, that it rather produces hu-
mility. For what is that original condition ? That from
which we are fallen. What is that end of our creation ?
That from which we are wholly departed ; so that we should
lament the miseries of our present state, and in the midst of
our lamentation, aspire after the dignity which we have lost.

224 INSTITUTES OF THE [bOOK II.

Now, when we say that man should behold v himself nothing
that might elate him with pride, we mean that there is nothing
in him in the confidence of which he ought to be proud.
Wherefore we may divide the knowledge man ought to have
of himself into these two parts. First, he should consider the
end of his being created and endued with such estimable gifts ;
a reflection which may excite him to the consideration of Di-
vine worship, and of a future life. Secondly, he should exa-
mine his own ability, or rather his want of ability, the view of
which may confound and almost annihilate him. The former
consideration is adapted to acquaint him with his duty, the lat-
ter with his power to perform it. We shall treat of them both
in regular order.

IV. But, since it could not have been a trivial oflTence, but
must have been a detestable crime, that was so severely pu-
nished by God, we must consider the nature of Adam's sin,
which kindled the dreadful flame of Divine wrath against the
whole human race. The vulgar opinion concerning the intem-
perance of gluttony is quite puerile ; as though the sum and
substance of all virtues consisted in an abstinence from one
particular kind of fruit, when there were diff"used on every side
all the delights which could possibly be desired, and the happy
fecundity of the earth aff'orded an abundance and variety of
dainties. We must therefore look further, because the prohibi-
tion of the tree of knowledge of good and evil was a test of obe-
dience, that Adam might prove his willing submission to the Di-
vine government. And the name itself shows that the precept
was given for no other purpose than that he might be content-
ed with his condition, and not aim with criminal cupidity at
any higher. But the promise which authorized him to expect
eternal life, as long as he should eat of the tree of life, and, on
the other hand, the dreadful denunciation of death, as soon as
he should taste of the tree of knowledge of good and evil, were
calculated for the probation and exercise of his faith. Hence
it is easy to infer by what means Adam provoked the wrath
of God against him. Augustine, indeed, properly observes, that
pride was the first of all evils ; because, if ambition had not
elated man beyond what was lawful and right, he might have
continued in his honourable situation. But we may obtain a
more complete definition from the nature of the temptation as
described by Moses. For as the woman, by the subtlety of
the serpent, was seduced to discredit the word of God, it is
evident that the fall commenced in disobedience. This is also
confirmed by Paul, who states that all men were ruined by the
disobedience of one. (s) But it is also to be observed, that
when the first man rebelled against the government of God, he

(s) Rom. V. 19.

CHAP. I.] CHRISTIAN RELIGION. 1225

not only was ensnared by the allurements of Satan, but despised
the truth, and turned aside to falsehood. And there certainly
can be no reverence of God left, where his word is contemned ;
for we preserve a sense of his majesty and the purity of his
worship, no longer than we implicitly attend to his voice. In-
fidelity, therefore, was the root of that defection. But hence
sprang ambition, pride, and ingratitude, since Adam, by covet-
ing more than was granted, offered an indignity to the Divine
goodness, which had so greatly enriched him. Now, it was
monstrous impiety, that a son of the earth should not be satis-
fied with being made after the similitude of God, unless he
could also be equal to him. If apostasy, which consists in re-
volting from the government of the Creator, and petulantly re-
jecting his authority, be a base and execrable crime, it is a vain
attempt to extenuate the sin of Adam. Though the transgres-
sion of our first parents was not simple apostasy ; they were also
guilty of vile reproaches against God, in consenting to the ca-
lumnies of Satan, who accused God of falsehood, envy, and
malignity. Finally, infidelity opened the gate to ambition, and
ambition produced obstinacy, so that they cast off the fear of
God, and precipitated themselves whithersoever they were led by
their lawless desires. With propriety, therefore, Bernard teaches
that the gate of salvation is opened to us, when in the present
day we receive the Gospel with our ears, as death was once ad-
mitted at the same doors when they lay open to Satan. For
Adam had never dared to resist the authority of God, if he had
not discredited his word. This was certainly the best check
for a due regulation of all the affections, that the chief good
consists in the practice of righteousness, in obedience to the
commands of God ; and that the ultimate end of a happy life is
to be beloved by him. Being seduced, therefore, by the blas-
phemies of the devil, he did all that was in his power towards
a total annihilation of the glory of God.

V. As the spiritual life of Adam consisted in a union to his
Maker, so an alienation from him was the death of his soul. Nor is
it surprising that he ruined his posterity by his defection, which
has perverted the whole order of nature in heaven and earth.
" The creatures groan," says Paul, " being made subject to vani-
ty, not willingly." (t) If the cause be inquired, it is undoubtedly
that they sustain part of the punishment due to the demerits of
man, for whose use they were created. And his guilt being the
origin of that curse Avhich extends to every part of the world, it is
reasonable to conclude its propagation to all his offspring. There-
fore, when the Divine image in him was obliterated, and he was
punished with the loss of wisdom, strength, sanctity, truth, and

(t) Rom. viij. 20, 22.

VOL. I. 29

226 INSTITUTES OF THE [bOOK II,

righteousness, with which he had been adorned, but which were
succeeded by the dreadful pests of ignorance, impotence, impuri-
ty, vanity, and iniquity, he suffered not alone, but involved all his
posterity with him, and plunged them into the same miseries.
This is that hereditary corruption which the fathers called origi-
nal sin ; meaning by sin, the depravation of a nature previously
good and pure ; on which subject they had much contention,
nothing being more remote from natural reason, than that all
should be criminated on account of the guilt of one, and thus
his sin become common ; which seems to have been the rea-
son why the most ancient doctors of the Church did but obscure-
ly glance at this point, or at least explained it with less perspi-
cuity than it required. Yet this timidity could not prevent
Pelagius from arising, who profanely pretended, that the sin of
Adam only ruined himself, and did not injure his descendants.
By concealing the disease with this delusion, Satan attempted
to render it incurable. But when it was evinced by the plain
testimony of the Scripture, that sin Avas communicated from
the first man to all his posterity, he sophistically urged that it
was communicated by imitation, not by propagation. There-
fore good men, and beyond all others Augustine, have laboured
to demonstrate that we are not corrupted by any adventitious
means, but that we derive an innate depravity from our very
birth. The denial of this was an instance of consummate im-
pudence. But the temerity of the Pelagians and Celestians
will not appear surprising to him who perceives from the wri-
tings of Augustine, what a want of modesty they discover in
every thing else. There is certainly no ambiguity in the con-
fession of David, that he was shapen in iniquity, and in sin
his mother conceived him. [v) He is not there exposing the
sins of his mother or of his father ; but to enhance his com-
mendations of the Divine goodness towards him, he commences
the confession of his depravity from the time of his conception.
As it is evident that this was not peculiar to David, it is fairly
concluded, that his case exemplifies the common condition of
mankind. Every descendant, therefore, from the impure source,
is born infected with the contagion of sin ; and even before we
behold the light of life, we are in the sight of God defiled and
polluted. For " who can bring a clean thing out of an un-
clean ? " The book of Job tells us, " Not one." {w)

VI. We have heard that the impurity of the parents is so
transmitted to the children, that all, without a single exception,
are polluted as soon as they exist. But we shall not find the
origin of this pollution, unless we ascend to the first parent of
us all, as to the fountain which sends forth all the streams.

(») Psalm li. 5. {w) Job xiv. 4.

CHAP. I.] CHRISTIAN RELIGION. 227

Thus it is certain that Adam was not only the progenitor, but
as it were the root of mankind, and therefore that all the race
were necessarily vitiated in his coniiption. The Apostle ex-
plains this by a comparison between him and Christ : " As,"
says he, " by one man sin entered into the world, and death by sin,
and so death passed upon all men, for that all have sinned," (.r)
so, by the grace of Christ, righteousness and life have been
restored to us. What cavil will the Pelagians raise here ?
That the sin of Adam was propagated by imitation ? Do we
then receive no other advantage from the righteousness of Christ
than the proposal of an example for our imitation ? Who can
bear such blasphemy ? But if it cannot be controverted that
the righteousness of Christ is ours by communication, and life
as its consequence, it is equally evident that both were lost in
Adam, in the same manner in which they were recovered in
Christ, and that sin and death were introduced by Adam, in the
same manner in which they are abolished by Christ. There is
no obscurity in the declaration that many are made righteous
by the obedience of Christ, (?/) as they had been made sinners
by the disobedience of Adam. And, therefore, between these
two persons there is this relation, that the one ruined us by in-
volving us in his destruction, the other by his grace has restored
us to salvation. Any more prolix or tedious proof of a truth
supported by such clear evidence must, I think, be unnecessary.
Thus also in the First Epistle to the Corinthians, with a view to
confirm the pious in a confidence of the resurrection, he shows,
that the life which had been lost in Adam, was recovered in
Christ, (z) He, who pronounces that we were all dead in
Adam, does also at the same time plainly declare, that we were
impli<5ated in the guilt of his sin. For no condemnation could
reach those who were perfectly clear from all charge of iniquity.
But his meaning cannot be better understood than from the re-
lation of the other member of the sentence, where he informs
us that the hope of life is restored in Christ. But that is well
known to be accomplished, only when Christ, by a wonderful
communication, transfuses into us the virtue of his righteous-
ness ; as it is elsewhere said, " The Spirit is life, because of
righteousness." (a) No other explanation therefore can be
given of our being said to be dead in Adam, than that his trans-
gression not only procured misery and ruin for himself, but also
precipitated our nature into similar destruction. And that not
by his personal guilt as an individual, which pertains not to us,
but because he infected all his descendants with the corruption
into which he had fallen. Otherwise there would be no truth in
the assertion of Paul, that all are by nature children of wrath, (i)

(x) Rom. V. 12. (j/) Rom. v. 19. (z) 1 Cor. xv. 22.

(a) Rom. viii. 10. {b) Ephes. ii. 3.

228 INSTITUTES OF THE [bOOK 1

if they had not been aheady under the curse even before
their birth. Now, it is easily inferred that our nature is there
characterized, not as it was created by God, but as it was vitia-
ted in Adam ; because it would be unreasonable to make God
the author of death. Adam, therefore, corrupted himself in such
a manner, that the contagion has been communicated from him
to all his offspring. And Christ himself, the heavenly Judge,
declares, in the most unequivocal terms, that all are born in a
state of pravity and corruption, when he teaches, that " what-
soever is born of the flesh is flesh," (c) and that, therefore, the
gate of life is closed against all who have not been regenerated.
VII. Nor, to enable us to understand this subject, have we
any need to enter on that tedious dispute, with which the
fathers were not a little perplexed, whether the soul of a son
proceeds by derivation or transmission from the soul of the fa-
ther, because the soul is the principal seat of the pollution. We
ought to be satisfied with this, that the Lord deposited with
Adam the endowments he chose to confer on the human nature ;
and therefore that when he lost the favours he had received, he
lost them not only for himself, but for us all. Who will be
solicitous about a transmission of the soul, when he hears that
Adam received the ornaments that he lost, no less for us than
for himself? that they were given, not to one man only, but to
the whole human nature ? There is nothing absurd therefore,
if, in consequence of his being spoiled of his dignities, that
nature be destitute and poor ; if, in consequence of his be-
ing polluted with sin, the whole nature be infected with the
contagion. From a putrefied root, therefore, have sprung putrid
branches, which have transmitted their putrescence to remoter
ramifications. For the children were so vitiated in their parent,
that they became contagious to their descendants : there was in
Adam such a spring of corruption, that it is transfused from
parents to children in a perpetual streaan. But the cause of the
contagion is not in the substance of the body or of the soul ;
but because it was ordained by God, that the gifts which he
conferred on the first man should by him be preserved or lost
both for himself and for all his posterity. But the cavil of the
Pelagians, that it is improbable that children should derive cor-
ruption from pious parents, whereas they ought rather to be
sanctified by their purity, is easily refuted. For they descend
from their carnal generation, not from their spiritual generation.
Therefore, as Augustine says, " Neither the guilty unbeliever,
nor the justified believer, generates innocent, but guilty children,
because the generation of both is from corrupted nature." If
they in some measure participate of the sanctity of their parents,
that is the peculiar benediction of the people of God, which SU'

(c) John iii. 5, 6.

CHAP. I.] CHRISTIAN RELIGION. 229'

persedes not the first and universal curse previously denounced
on the human nature. For their guilt is from nature, but their
sanctification from supernatural grace.

VIII. To remove all uncertainty and misunderstanding on
this subject, let us define original sin. It is not my intention
to discuss all the definitions given by writers ; I shall only pro-
duce one, which I think perfectly consistent with the truth.
Original sin, therefore, appears to be an hereditary pravity and
corruption of our nature, diifused through all the parts of the
soul, rendering us obnoxious to the Divine wrath, and pro-
ducing in us those works which the Scripture calls " works of
the flesh." [d) And this is indeed what Paul frequently deno-
minates sin. The works which proceed thence, such as adul-
teries, fornications, thefts, hatreds, murders, revellings, he calls
in the same manner "fruits of sin;" although they are also
called '* sins " in many passages of Scripture, and even by him-
self. These two things therefore should be distinctly observed :
first, that our nature being so totally vitiated and depraved, we
are, on account of this very corruption, considered as convicted
and justly condemned in the sight of God, to whom nothing is
acceptable but righteousness, innocence, and purity. And this
liableness to punishment arises not from the delinquency of
another ; for when it is said that the sin of Adam renders us
obnoxious to the Divine judgment, it is not to be understood
as if we, though innocent, were undeservedly loaded with the
guilt of his sin ; but, because we are all subject to a curse, in
consequence of his transgression, he is therefore said to have
mvolved us in guilt. Nevertheless we derive from him, not
only the punishment, but also the pollution to which the pu-
nishment is justly due. Wherefore Augustine, though he fre-
quently calls it the sin of another, the more clearly to indicate
its transmission to us by propagation, yet, at the same time,
also asserts it properly to belong to every individual. And the
Apostle himself expressly declares,' that '' death has therefore
passed upon ill men, for that all have sinned ; " (e) that is, have
been involved in original sin, and defiled with its blemishes.
And therefore infants themselves, as they bring their condem-
nation into the world with them, are rendered obnoxious to
punishment by their own sinfulness, not by the sinfulness of
another. For though they have not yet produced the fruits of
their iniquity, yet they have the seed of it within them ; even
their whole nature is as it were a seed of sin, and therefore
cannot but be odious and abominable to God. Whence it fol-
lows, that it is properly accounted sin in the sight of God, be-
cause there could be no guilt without crime. The other thing

{d) Gal. V. 19. (c) Rom. v. 12.

230 INSTITUTES OF THE [bOOK II.

to be remarked is, that this depravity never ceases in us, but is
perpetually producing new fruits, those works of the flesh,
which we have before described, hke the emission of flame and
sparks from a heated furnace, or Hke the streams of water from
a never faihng spring. Wherefore those who have defined ori-
ginal sin as a privation of the original righteousness, which we
ought to possess, though they comprise the whole of the sub-
ject, yet have not used language sufficiently expressive of its
operation and influence. For our nature is not only destitute
of all good, but is so fertile in all evils that it cannot remain in-
active. Those who have called it concupiscence have used an
expression not improper, if it were only added, which is far
from being conceded by most persons, that every thing in man,
the understanding and will, the soul and body, is polluted and
engrossed by this concupiscence ; or, to express it more briefly,
that man is of himself nothing else but concupiscence.

IX. Wherefore I have asserted that sin has possessed all the
powers of the soul, since Adam departed from the fountain of
righteousness. For man has not only been ensnared by the
inferior appetites, but abominable impiety has seized the very
citadel of his mind, and pride has penetrated into the inmost
recesses of his heart ; so that it is weak and foolish to restrict
the corruption which has proceeded thence, to what are called
the sensual aflTections, or to call it an incentive which allures,
excites, and attracts to sin, only what they style the sensual
part. In this the grossest ignorance has been discovered by
Peter Lombard, who, when investigating the seat of it, says that
it is in the flesh, according to the testimony of Paul, (/) not in-
deed exclusively, but because it principally appears in the flesh ;
as though Paul designated only a part of the soul, and not the
Avhole of our nature, which is opposed to supernatural grace.
Now, Paul removes every doubt by informing us that the cor-
ruption resides not in one part only, but that there is nothing
pure and uncontaminated by its mortal infection. For, when
arguing respecting corrupt nature, he not only condemns the in-
ordinate motions of the appetites, but principally insists on the
blindness of the mind, and the depravity of the heart ; {g) and
the third chapter of his Epistle to the Romans is nothing but a
description of original sin. This appears more evident from
our renovation. For '' the Spirit," which is opposed to " the old
man " and " the flesh," not only denotes the grace, which cor-
rects the inferior or sensual part of the soul, but comprehends
a complete reformation of all its powers. And therefore Paul
not only enjoins us to mortify our sensual appetites, but ex-
horts us to be renewed in the spirit of our mind ; {h) and in

(/) Rom. vii. 18. {g) Ephes. iv. 17, 13. Qi) Ephes. iv. 23.

CHAP. I.] CHRISTIAN RELIGION. 231

another place he directs us to be transformed by the renewing
of our mind, (i) Whence it follows, that that part, which prin-
cipally displays the excellence and dignity of the soul.^ is not
only wounded, but so corrupted, that it requires not merely to
be healed, but to receive a new nature. How far sin occupies
both the mind and the heart, we shall presently see. My inten-
tion here was only to hint, in a brief way, that man is so total-
ly overwhelmed, as with a deluge, that no part is free from sin ;
and therefore that whatever proceeds from him is accounted sin ;
as Paul says that all the affections or thoughts of the flesh
are enmity against God, and therefore death, (k)

X. Now, let us dismiss those who dare to charge God with
their corruptions, because we say that men are naturally cor-
rupt. They err in seeking for the work of God in their own
pollution, whereas they should rather seek it in the nature of
Adam while yet innocent and uncorrupted. Our perdition
therefore proceeds from the sinfulness of our flesh, not from
God ; it being only a consequence of our degenerating from
our primitive condition. And let no one murmur that God
might have made a better provision for our safety, by prevent-
ing the fall of Adam. For such an objection ought to be
abominated, as too presumptuously curious, by all pious minds ;
and it also belongs to the mystery of predestination, which
shall afterwards be treated in its proper place. Wherefore let
us remember, that our ruin must be imputed to the corruption of
our nature, that we may not bring an accusation against God
himself, the author of nature. That this fatal wound is inherent
in our nature, is indeed a truth ; but it is an important question,
whether it was in it originally, or was derived from any extrane-
ous cause. But it is evident that it was occasioned by sin.
We have therefore no reason to complain, but of ourselves ;
which in the Scripture is distinctly remarked. For the Preach-
er says, " This only have I found, that God hath made man
upright; but they have sought out many inventions." (/) It
is clear that the misery of man must be ascribed solely to him-
self, since he was favoured with rectitude by the Divine good-
ness, but has lapsed into vanity through his own folly.

XI. We say, therefore, that man is corrupted by a natural de-
pravity, but which did not originate from nature. We deny that
it proceeded from nature, to signify that it is rather an adventi-
tious quality or accident, than a substantial property originally
innate. Yet we call it natural, that no one may suppose it to
be contracted by every individual from corrupt habit, whereas
it prevails over all by hereditary right. Nor is this representa-
tion of ours without authority. For the same reason the

(i) Rom. xii. 2. (k) Rom. viii. 6, 7. (I) Eccles. vii. 29,

232 INSTITUTES OF THE [bOOK II.

Apostle says, that we are all by nature the children of wrath, (m)
How could God, who is pleased with all his meanest works, be
angry with the noblest of all his creatures ? But he is angry
rather with the corruption of his work, than with his work it-
self. Therefore, if, on account of the corruption of human na-
ture, man be justly said to be naturally abominable to God, he
may also be truly said to be naturally depraved and corrupt ;
as Augustine, in consequence of the corruption of nature, hesi-
tates not to call those sins natural, which necessarily predomi-
nate in our flesh, where they are not prevented by the grace of
God. Thus vanishes the foolish and nugatory system of
the Manichoeans, who, having imagined in man a substantial
wickedness, presumed to invent for him a new creator, that
they might not appear to assign the cause and origin of evil to
a righteous God.

CHAPTER H.

MAN, IN HIS PRESENT STATE, DESPOILED OF FREEDOM OF WILL,
AND SUBJECTED TO A MISERABLE SLAVERY.

Since we have seen that the domination of sin, from the time
of its subjugation of the first man, not only extends over the
whole race, but also exclusively possesses every soul, it now re-
mains to be more closely investigated, whether we are despoiled
of all freedom, and, if any particle of it yet remain, how far its
power extends. But, that we may the more easily discover the
truth of this question, I will first set up by the way a mark, by
which our whole course must be regulated. The best method
of guarding against error is to consider the dangers which
threaten us on every side. For when man is declared to be
destitute of all rectitude, he immediately makes it an occasion of
slothfulness ; and because he is said to have no power of him-
self for the pursuit of righteousness, he totally neglects it, as
though it did not at all concern him. On the other hand, he
cannot arrogate any thing to himself, be it ever so little, with-
out God being robbed of his honour, and himself being endan-
gered by presumptuous temerity. Therefore, to avoid striking
on either of these rocks, this will be the course to be pursued —
that man, being taught that he has nothing good left in his
possession, and being surrounded on every side with the most

(m) Ephes. ii. 3.

CHAP. II.] CHRISTIAN RELIGION. 233

miserable necessity, should, nevertheless, be instructed to aspire
to the good of which he is destitute, and to the liberty of which he
is deprived ; and should be roused from indolence with more ear-
nestness, than if he were supposed to be possessed of the greatest
strength. The necessity of the latter is obvious to every one.
The former, T perceive, is doubted by more than it ought to be.
For this being placed beyond all controversy, that man must not
be deprived of any thing that properly belongs to him, it ought
also to be manifest how important it is that he should be pre-
vented from false boasting. For if he was not even then per-
mitted to glory in himself, when by the Divine beneficence he
was decorated with the noblest ornaments, how much ought he
now to be humbled, when, on account of his ingratitude, lie has
been hurled from the summit of glory to the abyss of ignominy !
At that time, I say, when he was exalted to the most honoura-
ble eminence, the Scripture attributes nothing to him, but that
he was created after the image of God ; which certainly implies
that his happiness consisted not in any goodness of his own,
but in a participation of God. What, then, remains for him now,
deprived of all glory, but that he acknowledge God, to whose
beneficence he could not be thankful, when he abounded in the
riches of his favour ? and that he now, at least, by a confession
of his poverty, glorify him, whom he glorified not by an ac-
knowledgment of his blessings ? It is also no less conducive to
our interests than to the Divine glory, that all the praise of
wisdom and strength be taken away from us ; so that they join
sacrilege to our fall, who ascribe to us any thing more than
truly belongs to us. For what else is the consequence, when
we are taught to contend in our own strength, but that we are
lifted into the air on a reed, which being soon broken, we fall
to the ground. Though our strength is placed in too favoura-
ble a point of view, when it is compared to a reed. For it is
nothing but smoke, whatever vain men have imagined and
pretend concerning it. Wherefore it is not without reason, that
that remarkable sentence is so frequently repeated by Augustine,
that free will is rather overthrown than established even by its
own advocates. It was necessary to premise these things for
the sake of some, who, when they hear that human power is
completely subverted in order that the power of God may be
established in man, inveterately hate this whole argument, as
dangerous and unprofitable ; which yet appears to be highly
useful to us, and essential to true religion.

II. As we have just before said that the faculties of the
soul consist in the mind and the heart, let us now consider the
ability of each. The philosophers, indeed, with general con-
sent, pretend, that in the mind presides Reason, which like a
)amp illuminates with its counsels, and like a queen governs
VOL. I. 30

234 INSTITUTES OF THE [bOOK II.

the will ; for that it is so irradiated with Divine light as to be
able to give the best counsels, and endued with such vigour as
to be qualified to govern in the most excellent manner ; that
Senue, on the contrary, is torpid and afflicted with weakness of
sight, so that it always creeps on the ground, and is absorbed
in the grossest objects, nor ever elevates itself to a view of the
truth ; that Appetite, if it can submit to the obedience of reason,
and resist" the attractions of sense, is inclined to the practice of
virtues, travels the path of rectitude, and is formed into will ;
but that, if it be devoted to the servitude of sense, it is thereby
so corrupted and depraved as to degenerate into lust. And as,
according to their opinion, there reside in the soul those facul-
ties which I have before mentioned, understanding, sense, and
appetite, or will, — which appellation is now more commonly
used, — they assert that the understanding is endued with reason,
that most excellent guide to a good and a happy life, provided it
only maintains itself in its own excellence, and exerts its innate
power ; but that the inferior affection of the soul, which is called
sense, and by which it is seduced into error, is of such a nature
that it may be tamed and gradually conquered by the rod of
reason. They place the will in the middle station between
reason and sense, as perfectly at liberty, whether it chooses to
obey reason, or to submit to the violence of sense.

III. Sometimes, indeed, being convinced by the testimony
of experience, they admit how extremely difficult it is for a
man to establish within him the kingdom of reason ; while he
is exposed at one time to the solicitations of alluring pleasures,
at another to the delusions of pretended blessings, and at others
to the violent agitations of immoderate passions, compared by
Plato to so many cords dragging him in various directions.
For which reason Cicero says that the sparks kindled by na-
ture are soon extinguished by corrupt opinions and evil man-
ners. But when such maladies have once taken possession of
the human mind, they acknowledge their progress to be too
violent to be easily restrained ; nor do they hesitate to compare
them to fierce horses, who, having rejected reason, like horses
that have thrown ofi* the charioteer, indulge themselves in every
extravagance, without the least restraint. But they consider it
as beyond all controversy, that virtue and vice are in our own
power ; for if it be at our election, they say, to do this or that,
therefore it must also be, to abstain from doing it. And, on the
other hand, if we are free to abstain from it, we must also be
free to do it. But we appear freely and voluntarily to do those
things which we do, and to abstain from those things from
which we abstain ; therefore, if we do any good action, when
we please we may omit it ; if we perpetrate any evil, that also
we may avoid. Moreover, some of them have advanced to such

CHAP. II.] CHRISTIAN RELIGION. 235

a degree of presumption, as to boast, that we are indebted to
the gods for our life, but for a virtuous and rehgious one to
ourselves ; whence also that assertion of Cicero, in the person
of Cotta, that, since every man acquires virtue for himself, none
of the wise men have ever thanked God for it. " For," says
he, " we are praised for virtue, and in virtue we glory ; which
would not be the case, if it were a gift of God, and did not
originate from ourselves." And a little after: "This is the
judgment of all men, that fortune must be asked of God, but
that wisdom must be derived from ourselves." This, then, is
the substance of the opinion of all the philosophers, that the
reason of the human understanding is sufficient for its proper
government ; that the will, being subject to it, is indeed solicit-
ed l)y sense to evil objects, but, as it has a free choice, there
can be no impediment to its following reason as its guide in all
things.

IV. Among the ecclesiastical writers, though there has not
been one who would not acknowledge both that human reason
is grievously wounded by sin, and that the will is very much
embarrassed by corrupt affections, yet many of them have fol-
lowed the philosophers far beyond what is right. The early
fathers appear to me to have thus extolled human power from
a fear lest, if they openly confessed its impotence, they might,
in the first place, incur the derision of the philosophers, with
whom they were then contending ; and, in the next place,
might administer to the flesh, of itself naturally too torpid to
all that is good, a fresh occasion of slothfulness. To avoid de-
livering any principle deemed absurd in the common oj)inion
of mankind, they made it their study, therefore, to compromise
between the doctrine of the Scripture and the dogmas of the
philosophers. Yet it appears from their language, that they
principally regarded the latter consideration, that they might
leave no room for slothfulness. Chrysostom says, " Since God
has placed good and evil things in our power, he has given
us freedom of choice ; and he constrains not the unwilling, but
embraces the willing." Again : " Oftentimes a bad man, if he
will, is changed into a good one ; and a good one falls into in-
activity, and becomes bad ; because God has given us na-
turally a free will, and imposes no necessity upon us, but,
having provided suitable remedies, permits the event to depend
entirely on the mind of the patient." Again: "As without
the assistance of Divine grace we can never do any thing
aright, so unless we bring what is our own, we shall never be
able to gain the favour of heaven." He had before said, "That
it may not be entirely of the Divine assistance, it behoves us
also to bring something." And this is an expression very
familiar with him : " Let us bring what is ours ; God will sup-

2S6 INSTITUTES OF THE [bOOK II.

ply the rest." Agreeably to which Jerome says, ' That it
belongs to us to begin, and to God to complete ; that it is ours
to offer what we can, but his to supply our deficiencies." In
these sentences you see they certainly attributed to man more
than could justly be attributed to him towards the pursuit of
virtue ; because they supposed it impossible to awaken our
innate torpor, otherwise than by arguing that this alone con-
stitutes our guilt ; but with what great dexterity they did it, we
shall see in the course of our work. That the passages which we
have recited are exceedingly erroneous, will be shortly proved.
Although the Greeks, beyond all others, and among them parti-
cularly Chrysostom, have exceeded all bounds in extolling the
ability of the human will, yet such are the variations, fluctua-
tions, or obscurities of all the fathers, except Augustine, on
this subject, that scarcely any thing certain can be concluded
from their writings. Therefore we shall not scrupulously enu-
merate the particular opinions of them all, but shall at times
select from one and another so much as the explication of the
argument shall appear to require. Succeeding writers, being
every one for himself ambitious of the praise of subtlety in the
defence of human nature, gradually and successively fell into
opinions more and more erroneous ; till at length man was
commonly supposed to be corrupted only in his sensual part,
but to have his will in a great measure, and his reason entirely,
unimpaired. In the mean time, it was proclaimed by every
tongue, that the natural talents in men were corrupted, but the
supernatural taken away — an expression of Augustine, of the
import of which scarcely one man in a hundred had the slight-
est idea. For myself, if I meant clearly to state wherein the
corruption of nature consists, I could easily content myself
with this language. But it is of great importance to examine
with attention what ability is retained by man in his present
state, corrupted in all the parts of his nature, and deprived of
supernatural gifts. This subject, therefore, has been treated in
too philosophical a manner by those who gloried in being the
disciples of Christ. For the Latins have always retained the
term free will, as though man still remained in his primitive
integrity. And the Greeks have not been ashamed to use an
expression much more arrogant ; for they called it auTs^ouCiov,
denoting that man possesses sovereign power over himself.
Since all men, therefore, even the vulgar, are tinctured with
this principle, that man is endued with free will, and some of
those who would be thought intelligent know not how far
this freedom extends, — let us first examine the meaning of the
term, and then let us describe, according to the simplicity of
the Scripture, the power which man naturally possesses to do
either good or evil. What free loill is, though the expression

CHAP. TI.] CHRISTIAN RELIGION. 237

frequently occurs in all writers, few have defined. Yet Origen
appears to have advanced a position to which they all assented,
when he calls it a power of reason to discern good and evil, of
will to choose either. Nor does Augustine dilier from him,
when he teaches that it is a power of reason and will, by
which good is chosen when grace assists ; and evil, when
grace is wanting. Bernard, while he aifects greater subtlety,
has expressed himself with more obscurity : he says, it is a
consent on accomit of the liberty of will, which cannot be lost,
and the judgment of reason, which cannot be avoided. The
definition of Anselm is not sufficiently plain, who states it to
be a power of preserving rectitude for its own sake. There-
fore Peter Lombard and the schoolmen have rather adopted the
definition of Augustine, because it was more explicit, and did
not exclude the grace of God, without which they perceived
that the will had no power of itself But they also make such
additions of their own, as they conceived to be either better,
or conducive to further explication. First, they agree that the
word arbitrium, ivill or choice, should rather be referred to rea-
son, whose office it is to discern between good and evil ; and
that the epithet /yee belongs properly to the faculty of the will,
which is capable of being inclined to either. Wherefore, since
liberty belongs properly to the will, Thomas Aquinas says, that
it would be a very good definition, if free will were called an
elective p 010 er, which, being composed of understanding and ap-
petite, inclines rather to appetite. We see where they rej)resent
the power of free will to be placed ; that is, in the reason and
will. It now remains briefly to inquire how much they attri-
bute respectively to each.

V. Common and external things, which do not pertain to
the kingdom of God, they generally consider as subject to the
free determination of man ; but true righteousness they refer to
the special grace of God and spiritual regeneration. With a
view to support this notion, the author of the treatise " On the
Vocation of the Gentiles " enumerates three kinds of will — the
fii"st a sensitive, the second an animal, and the third a spiritual
one ; the two former of which he states to be freely exercised
by us, and the last to be the work of the Holy Spirit in us.
The truth or falsehood of this shall be discussed in the proper
place ; for my design at present is briefly to recite the opinions
of others, not to refute them. Hence, when writers treat of
free will, their first inquiry respects not its ability in civil
or external actions, but its power to obey the Divine law.
Though I confess the latter to be the principal question, yet I
think the other ought not to be wholly neglected ; and for this
opinion I hope to give a very good reason. But a distinction
has prevailed in the schools, which enumerates three kinds of

•Q 238 INSTITUTES OF THE [bOOK II.

liberty — the first, freedom from necessity, the second, freedom
from sin, the third, freedom from misery ; of which the first is
naturally inherent in man, so that nothing can ever deprive
him of it : the other two are lost by sin. This distinction 1
readily admit, except that it improperly confounds necessity
t^w^jst-' "^with coaCtion. And the wide difference between these things,
^V***!*- with the necessity of its being considered, will appear in another
place.
^ ^ VI. This being admitted will place it beyond all doubt, that

-'^' \" y man is not possessed of free will for good works, unless he be
. assisted by grace, and that special grace which is bestowed on the
I t \ ' elect alone in regeneration. For I stop not to notice those fana-
■f \ * tics, who pretend that grace is offered equally and promiscuously

^' < to all. But it does not yet appear, whether he is altogether
^, deprived of power to do good, or whether he yet possesses some
^ power, though small and feeble ; which of itself can do nothing,

fSxsB but by the assistance of grace does also perform its part. Lom-
|;te^ bard, in order to establish this notion, informs us that two sorts of
grace are necessary to qualify us for the performance of good
works. One he calls operative, by which we efficaciously will
V what is good ; the other cooperative, which attends as auxi-

j liary to a good will. This division I dislike, because, while he

"^ attributes an efficacious desire of what is good to the grace of

^■' God, he insinuates that man has of his own nature antecedent,

" |d though ineffectual, desires after what is good ; as Bernard as-

■^ serts that a good will is the work of God, but yet allows that

"4>^ man is self-impelled to desire such a good will. But this is

\ very remote from the meaning of Augustine, from whom, how-

ever, Lombard would be thought to have borroAved this division.
The second part of it offends me by its ambiguity, which has
produced a very erroneous interpretation. For they have sup-
^ posed that we cooperate with the second sort of Divine grace,

^ because we have it in our power either to frustrate the first

'>C5i sort by rejecting it, or to confirm it by our obedience to it.

The author of the treatise " On the Vocation of the Gentiles "
. S expresses it thus — that those who have the use of reason and

judgment are at liberty to depart from grace, that they may be
rewarded for not having departed, and that what is impossible
without the cooperation of the Spirit, may be imputed to their
merits, by whose will it might have been prevented. These
to two things I have thought proper to notice as I proceed, that

JH the reader may perceive how much I dissent from the sounder

schoolmen. For I differ considerably more from the later
' sophists, as they have departed much further from the judg-

ment of antiquity. However, we understand from this divi-
sion, in what sense they have ascribed free will to man. For
Lombard at length pronounces, that we are not therefore pos-

L

CHAP. II.] CHRISTIAN RELIGION. 239

sessed of free will, because we have an equal power to do or
to think either good or evil, but only because we are free from
constraint. And this liberty is not diminished, ahhough we
are corrupt, and the slaves of sin, and capable of doing nothing
but sin.

VII. Then man will be said to possess free will in this
sense, not that he has an equally free election of good and evil,
but because he does evil voluntarily, and not by constraint.
That, indeed, is very true ; but what end could it answer to
decorate a thing so diminutive with a title so superb ? Egre- )
gious liberty indeed, if man be not compelled to serve sin, but /
yet is such a willing slave, that his will is held in bondage by*
the fetters of sin. I really abominate contentions about words,
which disturb the Church without producing any good effect ;
but I think that we ought religiously to avoid words which
signify any absurdity, particularly when they lead to a perni-
cious error. How few are there, pray, who, when they hear
free will attributed to man, do not immediately conceive, that
he has the sovereignty over his own mind and will, and is
able by his innate power to incline himself to whatever he
pleases ? But it will be said, all danger from these expressions
will be removed, if the people are carefully apprized of their
signification. But, on the contrary, the human mind is natu-
rally so prone to falsehood, that it will sooner imbibe error from
one single expression, than truth from a prolix oration ; of
which we have a more certain experiment than could be
wished in this very word. For neglecting that explanation of
the fathers, almost all their successors have been drawn into a
fatal self-confidence, by adhering to the original and proper
signification of the word.

VIII. But if we regard the authority of the fathers — though
they have the term continually in their mouths, they at the
same time declare with what extent of signification they use
it. First of all, Augustine, who hesitates not to call the will a
slave. He expresses his displeasure in one place against those
who deny free will ; but he declares the principal reason for it,
when he says, " Only let no man dare so to deny the freedom
of the will, as to desire to excuse sin." Elsewhere he plainly
confesses, that the human will is not free without the Spirit,
since it is subject to its lusts, by which it is conquered and
bound. Again : that when the will was overcome by the
sin into which it fell, nature began to be destitute of liberty.
Again : that man, having made a wrong use of his free will, lost
both it and himself. Again : that free will is in a state of cap-
tivity, so that it can do nothing towards righteousness. Again :
that the will cannot be free, which has not been liberated by
Divine grace. Again : that the Divine justice is not fulfilled,

240 INSTITUTES OF THE [bOOK II.

while the law commands, and man acts from his own strength ;
but when the Spirit assists, and the human will obeys, not as
being free, but as liberated by God. And he briefly assigns
the cause of all this, when, in another place, he tells us, that
man at his creation received great strength of free will, but
lost it by sin. Therefore, having shown that free will is the
result of grace, he sharply inveighs against those who arrogate
it to themselves without grace. " How, then," says he, "do
miserable men dare to be proud of free will, before they are
liberated, or of their own strength, if they have been liberated ? "
Nor do they consider that the term free luill signifies liberty.
But " where the Spirit of the Lord is, there is liberty." (w) If,
therefore, they are the slaves of sin, why do they boast of free
will? "For of whom a man is overcome, of the same is he
brought in bondage." (o) But if they have been liberated,
why do they boast as of their own work ? Are they so much
at liberty as to refuse to be the servants of him who says,
" Without me ye can do nothing " ? {p) Besides, in another
place, also, he seems to discountenance the use of that expres-
sion, when he says that the will is free, but not liberated ; free
from righteousness, enslaved to sin. This sentiment he also
repeats and applies in another place, where he maintains that
man is not free from righteousness, but by the choice of his
will, and that he is not made free from sin, but by the grace
of the Saviour. He who declares that human liberty is no-
thing but an emancipation or manumission from righteousness,
evidently exposes it to ridicule as an unmeaning term. There-
fore, if any man allows himself the use of this term without
ftny erroneous signification, he will not be troubled by me on
that account : but because I think that it cannot be retained
without great danger, and that, on the contrary, its abolition
would be very beneficial to the Church, I would neither use
it myself, nor wish it to be used by others who may consult
my ophiion.

IX. Perhaps I may be thought to have raised a great pre-
judice against myself, by confessing that all the ecclesiastical
writers, except Augustine, have treated this subject with such
ambiguities or variations, that nothing certain can be learned
from their writings. For some will interpret this, as though I
intended to deprive them of the right of giving their suffrages,
because their opinions are all adverse to mine. But I have
had no other object in view than simply and faithfully to con-
sult the benefit of pious minds, who, if they wait to discover
the sentiments of the fathers on this subject, will fluctuate in
perpetual uncertainty. At one time they teach man, despoiled

(n) 2 Cor. iii. 17. (o) 2 Peter ii. 19. (;>) John xv. 5.

CHAP.

II.] CHRISTIAN RELIGION. 241

of all strength of free will, to have recourse to grace alone ; at
another, they either furnish, or appear to furnish, him with ar-
mour naturally his own. Yet that, amidst all this ambiguity
of expression, esteeming the strength of man as little or no-
thing, they have ascribed the praise of every thing that is good
entirely to the Holy Spirit, is not difficult to prove, if I intro-
duce some passages from them, in which this sentiment is clearly
maintained. For what is the meaning of that assertion of Cy-
prian, so frequently celebrated by Augustine, " That we ought
to glory in nothing, because we have nothing of our own ; "
but that man, completely impoverished in himself, should learn
to depend entirely on God ? What is the meaning of that ob-
servation of Augustine and Eucherius, when they represent
Christ as the tree of life, to whom whosoever shall have
stretched forth his hand shall live ; and free will as the tree
of knowledge of good and evil, and say that whosoever for-
sakes the grace of God and tastes of it shall die ? What is the
meaning of that assertion of Chrysostom, that every man by
nature is not only a sinner, but altogether sin ? If we have not
one good quality, if from his head to his feet man be entirely
sin, if it be wrong even to try how far the power of the will
extends, — how, then, can it be right to divide the praise of a
good work between God and man ? I could introduce many
such passages from other fathers ; but lest any one should
cavil, that I select only those things which favour my own
cause, but artfully omit those which oppose it, I refrain from
such a recital. I venture to affirm, however, that though they
sometimes too highly extol free will, yet their design w<is to
teach man to discard all reliance on his own power, and to
consider all his strength as residing in God alone. I now pro-
ceed to a simple explication of the truth in considering the
nature of man.

X. But I am obliged to repeat here, what I premised in the
beginning of this chapter — that he who feels the most conster-
nation, from a consciousness of his own calamity, poverty,
nakedness, and ignominy, has made the greatest proficiency
in the knowledge of himself. For there is no danger that
man will divest himself of too much, provided he learns that
what is wanting in him may be recovered in God. But he
cannot assume to himself even the least particle beyond his
jtist right, without ruining himself with vain confidence, and
incurring the guilt of enormous sacrilege, by transferring to
himself the honour which belongs to God. And whenever
our minds are pestered with this cupidity, to desire to have
something of our own, which may reside in ourselves rather
than in God, we may know that this idea is suggested by the
same counsellor, who excited in our first parents the desire of

VOL. I. 31

242 INSTITUTES OP THE [bOOK II

resembling "gods, knowing good and evil." {q) If that term
be diabolical, which exalts man in his own opinion, let us not
admit it, unless we wish to take the counsel of an enemy. It
is pleasant, indeed, to have so much innate strength as to confide
in and be satisfied with ourselves. But from being allured
into this vain confidence, let us be deterred by the many
awful sentences which severely humble us to the dust ; such
as " Cursed be the man that trusteth in man, and maketh flesh
his arm." (r) Again : " God delighteth not in the strength of
the horse ; he taketh not pleasure in the legs of a man. The
Lord taketh pleasure in them that fear him, in those that hope
in his mercy." (s) Again : " He giveth power to the faint ;
and to them that have no might he increaseth strength. Even
the youths shall faint and be weary, and the young men shall
utterly fall ; but they that wait upon the Lord shall renew
their strength." {t) The tendency of all which is to prevent
us from depending, in the smallest degree, on our own
strength, if we wish God to be propitious to us, who " re-
sisteth the proud, but giveth grace unto the humble." {v)
Then let us remember these promises ; " I will pour water
upon him that is thirsty, and floods upon the dry ground : " (w)
again ; " Ho ! every one that thirsteth, come ye to the
waters :" (a:) which declare, that none are admitted to a
participation of the blessings of God, but those who are pi-
ning away with a sense of their own poverty. Nor should such
promises as this of Isaiah be overlooked : " The sun shall be
no more thy light by day ; neither for brightness shall the
moon give light unto thee ; but the Lord shall be unto thee
an everlasting light." {y) The Lord certainly does not deprive
his servants of the splendour of the sun or of the moon ; but
because he will appear exclusively glorious in them, he calls
off their confidence to a great distance, even from those things
which in their opinion are the most excellent.

XI. I have always, indeed, been exceedingly pleased with
this observation of Chrysostom, that humility is the foundation
of our philosophy ; but still more with this of Augustine .
"As a rhetorician," says he, " on being interrogated what was
the first thing in the rules of eloquence, replied, ' Pronuncia-
tion ; ' and on being separately interrogated what was the
second, and what was the third, gave the same reply ; so,
should any one interrogate me concerning the rules of the
Christian religion, the first, second, and third, I would always
reply, Humility." Now, he does not consider it as humility,
when a man, conscious to himself of some little power, abstains

(7) Gen. iii. 5. (<) Isaiah xl. 29— 31. (i) Isaiah 1 v. 1 .^

(r) Jer. xvii. 5. (») James iv. 6. {ij) Isaiah Ix. 16.

(s) Psalm cxlvii. 10 {w) Isaiah xliv. 3.

CHAP. II.] CHRISTIAN RELIGION. 243

from pride and haughtiness ; but when he truly feels his con-
dition to be such that he has no refuge but in humility, as he
elsewhere declares. " Let no man," says he, "flatter himself:
of himself he is a devil : every blessing he enjoys is only from
God. For what have you that is your own, but sin ? Take
to yourself sin, which is your own ; for righteousness be-
longs to God." Again: "Why do men so presume on the
ability of nature ? It is wounded, maimed, distressed, and ruined.
It needs a true confession, not a false defence." Again :
" When every one knows, that in himself he is nothing, and
that he cannot assist himself, the arms are broken within him,
and the contentions are subsided." But it is necessary that all
the weapons of impiety should be broken in pieces and con-
sumed, that you may remain unarmed, and have no help in
yourself The greater your weakness is in yourself, so much
the more the Lord assists you. So in the seventieth Psalm he
forbids us to remember our own righteousness, that we may know
the righteousness of God ; and shows that God so recommends
his grace to us, that we may know that we are nothing, and are
solely dependent on the Divine mercy, being of ourselves alto-
gether evil. Here, then, let us not contend with God concerning
our right, as though what is attributed to him were deducted
from our welfare. For as our humility is his exaltation, so the
confession of our humility has an immediate remedy in his
commiseration. Now, I do not expect that a man unconvinced
should voluntarily submit, and, if he has any strength, with-
draw his attention from it to be reduced to true humility ; but
I require, that, discarding the malady of self-love and love of
strife, which blinds him, and leads him to entertain too high
an opinion of himself, he should seriously contemplate himself
in the faithful mirror of the Scripture.

XII. And, indeed, I much approve of that common observa-
tion which has been borrowed from Augustine, that the na-
tural talents in man have been corrupted by sin, but that of
the supernatural ones he has been wholly deprived. For by
the latter are intended, both the light of faith and righteous-
ness, which would be sufficient for the attainment of a hea-
venly life and eternal felicity. Therefore, when he revolted
from the Divine government, he was at the same time deprived
of those supernatural endowments, which had been given hmi
for ^he hope of eternal salvation. Hence it follows, that he is
exiled from the kingdom of God, in such a manner, that all
the afl"ections relating to the happy life of the soul, are also
extinguished in him, till he recovers them by the grace of re-
generation. Such are faith, love to God, charity towards our
neighbours, and an attachment to holiness and righteousness.
All these things, being restored by Christ, are esteemed ad-

244 INSTITUTES OF THE [bOOK II.

ventitious and preternatural ; and therefore we conclude that
they had been lost. Again, soundness of mind and rectitude
of heart were also destroyed ; and this is the corruption of the
natural talents. For although we retain some portion of un-
derstanding and judgment together with the will, yet we can-
not say that our mind is perfect and sound, which is oppressed
with debility and immersed in profound darkness ; and the
depravity of our will is sufficiently known. Reason, therefore,
by which man distinguishes between good and evil, by which
he understands and judges, being a natural talent, could not
be totally destroyed, but is partly debilitated, partly vitiated,
so that it exhibits nothing but deformity and ruin. In this
sense John says, that " the light " still " shineth in darkness,"
but that " the darkness comprehendeth it not." (z) In this pas-
sage both these ideas are clearly expressed — that some sparks
continue to shine in the nature of man, even in its corrupt and
degenerate state, which prove him to be a rational creature,
and different from the brutes, because he is endued with un-
derstanding ; and yet that this light is smothered by so much
ignorance, that it cannot act with any degree of efficacy. So
the will, being inseparable from the nature of man, is not an-
nihilated ; but it is fettered by depraved and inordinate desires,
so that it cannot aspire after any thing that is good. This,
indeed, is a complete definition, but requires more diffuse ex-
plication. Therefore, that the order of our discourse may pro-
ceed according to the distinction we have stated, in which we
divided the soul into understanding and will, let us first exa-
mine the power of the understanding. To condemn it to per-
petual blindness, so as to leave it no intelligence in any thing,
is repugnant, not only to the Divine word, but also to the ex-
perience of common sense. For we perceive in the mind of
man some desire of investigating truth, towards which he
would have no inclination, but from some relish of it previous-
ly possessed. It therefore indicates some perspicuity in the
human understanding, that it is attracted with a love of truth ;
the neglect of which in the brutes argues gross sense without
reason ; although this desire, small as it is, faints even before
its entrance on its course, because it immediately terminates
in vanity. For the dulness of the human mind renders it in-
capable of pursuing the right way of investigating the truth ;
it wanders through a variety of errors, and groping, as it were,
in the shades of darkness, often stumbles, till at length it is
lost in its wanderings ; thus, in its search after truth, it betrays
its incapacity to seek and find it. It also labours under another
grievous malady, frequently not discerning what those things
9re, the true knowledge of which it would be proper to attain,

(z) John i. 5.

CHAP. II.] CHRISTIAN RELIGION. 245

and therefore torments itself with a ridiculous curiosity in
fruitless and unimportant inquiries. To things most necessary
to be known it either never adverts, or contemptuously and
rarely digresses ; but scarcely ever studies them with serious
application. This depravity being a common subject of com-
plaint with heathen writers, all men are clearly proved to have
been implicated in it. Wherefore Solomon, in his Ecclesiastes,
after having enumerated those pursuits in which men consider
themselves as displaying superior wisdom, concludes with pro-
nouncing them to be vain and frivolous.

XIII. Yet its attempts are not always so fruitless, but that
it makes some discoveries, particularly when it applies itself to
inferior things. Nor is it so stupid, as to be without some
slender notion also of superior ones, however negligently it
attends to the investigation of them ; but it possesses not an
equal ability for both. For it is when it goes beyond the
limits of the present life, that it is chiefly convinced of its own
imbecility. Wherefore, that we may better perceive how far it
proceeds in every case according to the degrees of its ability,
it will be useful for us to propose the following distinction ;
that there is one understanding for terrestrial things, and another
for celestial ones. I call those things terrestrial which do not
pertain to God and his kingdom, to true righteousness, or to
the blessedness of a future life ; but which relate entirely to
the present life, and are in some sense confined within the
limits of it. Celestial things are the pure knowledge of God,
the method of true righteousness, and the mysteries of the
heavenly kingdom. In the first class are included civil polity,
domestic economy, all the mechanical arts and liberal sciences ;
in the second, the knowledge of God and of the Divine will,
and the rule for conformity to it in our lives. Now, in regard
to the first class, it must be confessed, that as man is naturally
a creature inclined to society, he has also by nature an in-
stinctive propensity to cherish and preserve that society ; and
therefore we perceive in the minds of all men general impres-
sions of civil probity and order. Hence it is that not a person
can be found who does not understand, that all associations of
men ought to be governed by laws, or who does not conceive
in his mind the principles of those laws. Hence that perpetual
consent of all nations, as well as all individuals, to the laws,
because the seeds of them are innate in all mankind, without
any instructor or legislator. I regard not the dissensions and
contests which afterwards arise, while some desire to invert all
justice and propriety, to break down the barriers of the laws,
and to substitute mere cupidity in the room of justice, as is
the case with thieves and robbers. Others — which is a fault
more common — think that unjust which legislators have sane-

246 INSTITUTES OF THE [bOOK II,

tioned as just ; and, on the contrary, pronounce that to be
laudable which they have forbidden. For the former of these
hate not the laws from an ignorance that they are good and
sacred ; but, inflamed with the violence of their passions, ma-
nifestly contend against reason, and under the influence of their
lawless desires, execrate that which their judgments approve.
The controversy of the latter of these is by no means repug-
nant to that original idea of equity which we have mentioned ;
for when men dispute with each other on the comparative
merits of diflferent laws, it implies their consent to some ge-
neral rule of equity. This clearly argues the debility of the
human mind, which halts and staggers even when it appears
to follow the right way. Yet it is certainly true, that some
seeds of political order are sown in the minds of all. And
this is a powerful argument, that in the constitution of this life
no man is destitute of the light of reason.

XIV. Next follow the arts, both liberal and manual ; for
learning which, as there is in all of us a certain aptitude, they
also discover the strength of human ingenuity. But though
all men are not capable of learning every art, yet it is a very
sufficient proof of the common energy, that scarcely an indi-
vidual can be found, whose sagacity does not exert itself in
some particular art. Nor have they an energy and facihty
only in learning, but also in inventing something new in every
art, or in amplifying and improving what they have learned
from their predecessors. Though this excited Plato errone-
ously to assert that such an apprehension is only a recollection
of what the soul knew in its preexistent state, before it came
into the body, it constrains us, by the most cogent reasons, to
acknowledge that the principle of it is innate in the human
mind. These instances, therefore, plainly prove, that men are
endued with a general apprehension of reason and understand-
ing. Yet it is such a universal blessing, that every one for
himself ought to acknowledge it as the peculiar favour of God.
To this gratitude the Author of nature himself abundantly ex-
cites us, by his creation of idiots, in whom he represents the
state of the human soul without his illumination, which,
though natural to all, is nevertheless a gratuitous gift of his
beneficence towards every individual. But the invention and
methodical teaching of these arts, and the more intimate and
excellent knowledge of them, which is peculiar to a few, are no
solid argument of general perspicacity ; yet, belonging to both
the pious and the impious, they are justly numbered among the
natural talents.

XV. Whenever, therefore, we meet with heathen writers, let
us learn from that light of truth which is admirably displayed
jn their works, that the human mind, fallen as it is, and cor-

CHAP. II.] CHRISTIAN RELIGION. 247

rupted from its integrity, is yet invested and adorned by God with
excellent talents. If we believe that the Spirit of God is the
only fountain of truth, we shall neither reject nor despise the
truth itself, wherever it shall appear, unless we wish to insult
the Spirit of God ; for the gifts of the Spirit cannot be under-
valued without offering contempt and reproach to the Spirit
himself Now, shall we deny the light of truth to the ancient
lawyers, who have delivered such just principles of civil order
and polity ? Shall we say that the philosophers were blind in
their exquisite contemplation and in their scientific description
of nature ? Shall we say that those, who by the art of logic
have taught us to speak in a manner consistent with reason,
were destitute of understanding themselves? Shall we accuse
those of insanity, who by the study of medicine have been
exercising their industry for our advantage ? What shall we
say of all the mathematics ? Shall we esteem them the deliri-
ous ravings of madmen ? On the contrary, we shall not be
able even to read the writings of the ancients on these subjects
without great admiration ; we shall admire them, because we
shall be constrained to acknowledge them to be truly excellent.
And shall we esteem any thing laudable or excellent, which
we do not recognize as proceeding from God ? Let us, then, be
ashamed of such great ingratitude, which was not to be charged
on the heathen poets, who confessed that philosophy, and le-
gislation, and useful arts, were the inventions of their gods.
Therefore, since it appears that those whom the Scripture
styles " natural men," -^u^^ixoug, have discovered such acuteness
and perspicacity in the investigation of sublunary things, let us
learn from such examples, how many good qualities the Lord
has left to the nature of man, since it has been despoiled of
what is truly good.

XVI. Yet let us not forget that these are most excellent gifts
of the Divine Spirit, which for the common benefit of mankind
he dispenses to whomsoever he pleases. For if it was neces-
sary that the Spirit of God should infuse into Bezaleel and
Aholiab the understanding and skill requisite for the construc-
tion of the tabernacle, [a) we need not wonder if the know-
ledge of those things, which are most excellent in human life,
is said to be communicated to us by the Spirit of God. Nor
is there any reason for inquiring, what intercourse with the
Spirit is enjoyed by the impious who are entirely alienated
from God. For when the Spirit of God is said to dwell only
in the faithful, that is to be understood of the Spirit of sancti-
fication, by whom we are consecrated as temples to God him-
self. Yet it is equally by the energy of the same Spirit, that

(a) Exod. xxxi. 2 — 11 ; xxxv. 30 — 35

248 INSTITUTES OF THE [bOOK II.

God replenishes, actuates, and quickens all creatures, and that,
according to the property of each species which he has given
it by the law of creation. Now, if it has pleased the Lord
that we should be assisted in physics, logic, mathematics, and
other arts and sciences, by the labour and ministry of the im-
pious, let us make use of them ; lest, if we neglect to use the
blessings therein freely offered to us by God, we suffer the just
punishment of our negligence. But, lest any one should sup-
pose a man to be truly happy, when he is admitted to possess
such powerful energies for the discovery of truth relating to
the elements of this world, it must likewise be added, that all
that faculty of understanding, and the understanding which is
the consequence of it, is, in the sight of God, a fleeting and
transitory thing, where there is not a solid foundation of truth.
For the sentiment of Augustine, with whom, as we have ob-
served, the Master of the Sentences and the Schoolmen have
been constrained to coincide, is strictly true — that as the gra-
tuitous or supernatural gifts were taken away from man after
the fall, so these natural ones which remained have been cor-
rupted ; not that they can be defiled in themselves as proceed-
ing from God, but because they have ceased to be pure to pol-
luted man, so that he can obtain no praise from them.

XVII. Let us conclude, therefore, that it is evident in all
mankind, that reason is a peculiar property of our nature, which
distinguishes us from the brute animals, as sense constitutes
the difference between them and things inanimate. For
whereas some are born fools and idiots, that defect obscures
not the general goodness of God. Such a spectacle should
rather teach us that what we retain ought justly to be ascribed
to his indulgence ; because, had it not been for his mercy to us,
our defection would have been followed by the total destruction
of our nature. ( But whereas some excel in penetration, others
possess superior judgment, and others have a greater aptitude
to learn this or that art, in this variety God displays his good-
ness to us, that no one may arrogate to himself as his own
what proceeds merely from the Divine liberality. For whence
is it that one is more excellent than another, unless it be to
exalt in our common nature the special goodness of God, which
in the preterition of many, proclaims that it is under an obliga-
tion to none? Moreover, God inspires particular motions ac-
cording to the vocation of each individual ; of which many
examples occur in the book of the Judges, where the Spirit of
the Lord is said to " come upon " those whom he called to govern
the people, (6) Finally, in all important actions there is a spe-
cial instinct ; for which reason it is said that Saul was followed

(b) Judges vi. 34 ; xv. 14,

CHAP. II.] CHRISTIAN RELIGION. 249

by valiant men, "whose hearts God had touched." (c) And
Samuel, when he predicts his inauguration into the kingdom,
thus expresses himself: " The Spirit of the Lord will come
upon thee, and thou shalt be turned into another man."(c?)
And this is extended to the whole course of his government ;
as it is afterwards narrated concerning David, that "the Spirit
of the Lord came upon him from that day forward." (e) But
the same expression is used in other places in reference to par-
ticular impulses. Even in Homer, men are said to excel in
abilities, not only as Jupiter has distributed to every one, but
according as he guides him from day to day. And experience
clearly shows, since the most ingenious and sagacious of man-
kind frequently stand still in profound astonishment, that the
minds of men are subject to the power and will of God to
govern them every moment ; for which reason it is said, that
" he taketh away the heart of the chief people of the earth,
and causeth them to wander in a wilderness where there is no
way." (/) Yet in this diversity we perceive some remaining
marks of the Divine image, which distinguish the human race
in general from all the other creatures.

XVIIL We now proceed to show what human reason can
discover, when it comes to the kingdom of God, and to that
spiritual wisdom, which consists chiefly in three things — to
know God, his paternal favour towards us, on which depends
our salvation, and the method of regulating our lives according
to the rule of the law. In the two first points, but especially
in the second, the most sagacious of mankind are blinder than
moles. I do not deny that some judicious and apposite obser-
vations concerning God may be found scattered in the writings
of the philosophers ; but they always betray a confused ima-
gination. The Lord afl'orded them, as we have before observed,
some slight sense of his Divinity, that they might not be able
to plead ignorance as an excuse for impiety, and sometimes
impelled them to utter things, by the confession of which they
might themselves be convinced. But they saw the objects
presented to their view in such a manner, that by the sight
they were not even directed to the truth, much less did they
arrive at it ; just as a man, who is travelling by night across a
field, sees the coruscations of lightning extending for a moment
far and wide, but with such an evanescent view, that so far
from being assisted by them in proceeding on his journey, he
is re-absorbed in the darkness of the night before he can ad-
vance a single step. Besides, those few truths, with which
they, as it were, fortuitously besprinkle their books, with what
numerous and monstrous falsehoods are they defiled ! Lastly,

(c) 1 Sam. X. 26. (c) 1 Sam. xvi. 13.

(d) 1 Sam. X. 6. • (/) Job xii. 24. Psalm cvii. 40.

VOL. I. 32

250 INSTITUTES OF THE [bOOK II.

they never had the smallest idea of that certainty of the Divine
benevolence towards lis, without which the human understand-
ing must necessarily be full of immense confusion. Human
reason, then, neither approaches, nor tends, nor directs its views
towards this truth, to understand wjio is the true God, or in
what character he will manifest himself to us.

XIX. But because, from our being intoxicated with a false
opinion of our own perspicacity, we do not without great diffi-
culty suffer ourselves to be persuaded, that in Divine things
our reason is totally blind and stupid, it will be better, I think,
to confirm it by testimonies of Scripture, than to support it by
arguments. This is beautifully taught by John, in that pas-
sage which I lately cited, where he says that, from the begin-
ning, " in God was life, and the life was the light of men.
And the light shineth in darkness ; and the darkness compre-
hended it not." (g) He indicates, indeed, that the soul of man
is irradiated with a beam of Divine light, so that it is never
wholly destitute either of some little flame, or at least of a
spark of it ; but he likewise suggests that it cannot compre-
hend God by that illumination. And this because all his sa-
gacity, as far as respects the knowledge of God, is mere blind-
ness. For when the Spirit calls men "darkness," he at once
totally despoils them of the faculty of spiritual understanding.
Wherefore he asserts that believers, who receive Christ, are
" born not of blood, nor of the will of the flesh, nor of the
will of man, but of God;"(/i) as though he had said that
the flesh is not capable of such sublime wisdom as to conceive
of God and Divine things, without being illuminated by the
Spirit of God ; as Christ testified that his being known by
Peter was owing to a special revelation of the Father. («)

XX. If we were firmly persuaded of what, indeed, ought not
to be questioned, that our nature is destitute of all those things
which our heavenly Father confers on his elect through the
Spirit of regeneration, here would be no cause of hesitation.
For this is the language of the faithful by the mouth of the
Prophet : " With thee is the fountain of life ; in thy light we
shall see light." (k) The Apostle confirms the same, when he
says that "no man can say that Jesus is Lord, but by the Holy
Ghost." (I) And John the Baptist, perceiving the stupidity of
his disciples, exclaims, that " a man can receive nothing except
it be given him from above." (m) That by " gift " he intends
a special illumination, not a common faculty of nature, is evi-
dent from the complaint which he makes of the inefficacy of
the many discourses in which he had recommended Christ to
his disciples. " I see that words are unavailing to instruct the

(<r) John i. 4. (i) Matt. xvi. 17. (/) 1 Cor. xii. 3.

(k) John i. 13. (/i) Psahn xxxvi. 9. (m) John iii. 27.

CHAP. II.] CHRISTIAN BELIGION. 251

minds of men in Divine things, miless God give them under-
standing by his Spirit.'' And Moses also, when he reproaches
the people for their forgetfuhiess, yet at the same time remarks,
that they cannot be wise in the mysteries of God but by the
Divine favour. He says, " Thine eyes have seen the signs and
those great miracles ; yet the Lord hath not given you a heart
to perceive, and eyes to see, and ears to hear." (n) What more
would he express, if he had called them blockheads, destitute
of all understanding in the consideration of the works of God ?
Whence the Lord, by the Prophet, promises, as an instance of
peculiar grace, that he will give the Israelites " a heart to
knov/" him; (o) plainly suggesting that the mind of man has
no spiritual wisdom any further than as it is enlightened by him.
Christ also has clearly confirmed this by his own declaration,
that no man can come to him, except the Father draw him. (p)
What ! is he not himself the lively image of the Father, repre-
senting to us all " the brightness of his glory " ? (</) Therefore,
he could not better manifest the extent of our capacity for the
knowledge of God, than when he affirms that we have no
eyes to behold his image where it is so plainly exhibited.
What ! did he not descend to the earth in order to discover to
men the will of the Father ? And did he not faithfully fulfil
the object of his mission ? He certainly did ; but his preach-
ing is not at all efficacious, unless the way to the heart be laid
open by the internal teaching of the Spirit. Therefore, none
come to him but they who have heard and learned of the
Father. What is the nature of this hearing and learning ? It
is when the Spirit, by a wonderful and peculiar power, forms
the ears to hear and the mind to understand. And lest this
should appear strange, he cites the prophecy of Isaiah, where,
predicting the restoration of the Church, he says, that all those
who shall be saved "shall be taught of the Lord." If God
there predicts something peculiar concerning his elect, it is
evident that he speaks not of that kind of instruction which
is common also to the impious and profane. It must be con-
cluded, therefore, that there is no admission into the kingdom
of God, but for him whose mind has been renewed by the
illumination of the Holy Spirit. But Paul expresses himself
more clearly than all the others. Having professedly entered
upon this argument, after he has condemned all human wis-
dom as folly and vanity, and even reduced it to nothing,
he comes to this conclusion : " The natural man receiveth
not the things of the Spirit of God ; for they are foolishness
imto him ; neither can he know them, because they are spirit-
ually discerned." (r) Whom does he call the natural man?

(n) Deut. xxix. 3, 4. (o) Jer. xxiv. 7. (p) John vi. 44.

(q) Heb. i. 3. (r) 1 Cor. ii. 14.

252 INSTITUTES OF THE [bOOK II.

him who depends on the light of nature. He, I say, has no
apprehension of the mysteries of God. Why so ? because through
slothfulness he neglects them? Nay, even his utmost en-
deavours can avail nothing, " because they are spiritually dis-
cerned." This implies, that being entirely concealed from
human perspicacity, they are discovered only by the revelation
of the Spirit ; so that where the illumination of the Spirit is
not enjoyed, they are deemed foolishness itself. He had before
extolled "the things which God hath prepared for them that
love him " (s) above the capacity of our eyes, our ears, and our
minds ; he had even asserted that human wisdom was a kind
of veil, by which the mind is prevented from a discovery of
God. What do we want more ? The Apostle pronounces that
" God hath made foolish the wisdom of this world ; " (t) and
shall we ascribe to it such a degree of sagacity, as would ena-
ble it to penetrate to God, and to the most secret recesses
of the heavenly kingdom ? Far be from us such extreme
stupidity.

XXI. That which he here detracts from men, he in another
place ascribes exclusively to God. Praying for the Ephesians,
he says, " May God, the Father of glory, give unto you the
Spirit of wisdom and revelation." (v) You hear now that all
wisdom and revelation is the gift of God. What follows ?
"The eyes of your understanding being enlightened." If they
need a new revelation, they are certainly blind of themselves.
It follows, " that ye may know what is the hope of your calling,"
&c. He confesses, then, that the minds of men are not natural-
ly capable of so great knowledge, as to know their own calling.
Nor let any Pelagian here object, that God assists this stupidity
or ignorance, when, by the teaching of his word, he directs the
human understanding to that which, without a guide, it never
could have attained. For David had the law, in which all desi-
rable wisdom was comprised : yet, not content with this, he re-
quested that his eyes might be opened to consider the mysteries of
that law. (w) By this expression he clearly signifies, that the sun
arises on the earth, where the word of God shines on mankind ;
but that they derive little advantage from it, till he himself either
gives them eyes or opens them, who is therefore called " the
Father of lights ; " (.r) because wherever he shines not by his
Spirit, every thing is covered with darkness. Thus also the
Apostles were rightly and abundantly taught by the best of all
teachers : yet, if they had not needed the Spirit of truth (y) to
instruct their minds in that very doctrine which they had pre-
viously heard, they would not have been commanded to expect
him. If, in imploring any favour of God, we confess our need,

(s) 1 Cor. ii. 9. (v) Eph. i. 17. (x) James i. 17.

(t) 1 Cor. i. 20. (w) Psalm cxix. 18. (y) John xvi. 14.

CHAP. II.] CHRISTIAN RELIGION. 253

and if his promising it argues our poverty, Jet no man hesitate
to acknowledge, that he is incapable of understanding the
mysteries of God, any further than he has been illuminated
by Divine grace. He who attributes to himself more under-
standing, is so much the blinder, because he does not perceive
and acknowledge his blindness.

XXII. It remains for us to notice the third branch of know-
ledge, relating to the rule for the proper regulation of our life,
which we truly denominate the knowledge of works of right-
eousness ; in which the human mind discovers somewhat
more acuteness than in the two former particulars. For the
Apostle declares, that " when the Gentiles, which have not the
law, do by nature the things contained in the law, these, having
not the law, are a law unto themselves ; which show the work
of the law written in their hearts, their conscience also bear-
ing witness, and their thoughts the mean while accusing or else
excusing one another." (z) If the Gentiles have naturally the
righteousness of the law engraven on their minds, we certainly
cannot say that they are altogether ignorant how they ought
to live. And no sentiment is more commonly admitted, than
that man is sufficiently instructed in a right rule of life by that
natural law of which the Apostle there speaks. But let us ex-
amine for what purpose this knowledge of the law was given
to men ; and then it will appear how far it can conduct them
towards the mark of reason and truth. This is evident also
from the words of Paul, if we observe the connection of the
passage. He had just before said, " As many as have sinned
without law, shall also perish without law ; and as many as
have sinned in the law, shall be judged by the law." Because
it might appear absurd that the Gentiles should perish without
any previous knowledge, he immediately subjoins that their
conscience supplies the place of a law to them, and is there-
fore sufficient for their just condemnation. The end of the
law of nature, therefore, is, that man may be rendered inexcu-
sable. Nor will it be improperly defined in this manner — That
it is a sentiment of the conscience sufficiently discerning be-
tween good and evil, to deprive men of the pretext of ignorance,
while they are convicted even by their own testimony. Such
is the indulgence of man to himself, that in the perpetration of
evil actions he always gladly diverts his mind as much as he
possibly can from all sense of sin ; which seems to have in-
duced Plato to suppose, that no sin is committed but through
ignorance. This remark of his would be correct, if the hy
pocrisy of men could go so far in the concealment of theii
vices, as that the mind would have no consciousness of its guilt

(z) Rom. ii. 14, 15.

254 INSTITUTES OF THE [bOOK II.

before God. But since th(? sinner, though he endeavours to
evade the knowledge of good and evil imprinted on his mind^
is frequently brought back to it, and so is not permitted to shut
his eyes, but compelled, whether he will or not, sometimes to
open them, there is no truth in the assertion, that he sins only
through ignorance.

XXIII. Themistius, another philosopher, with more truth,
teaches that the human understanding is very rarely deceived
in the universal definition, or in the essence of a thing ; but
that it falls into error, when it proceeds further, and descends
to the consideration of particular cases. There is no man,
who, if he be interrogated in a general way, will not affirm
homicide to be criminal ; but he- who conspires the death of
his enemy, deliberates on it as a good action. The adulterer
will condemn adultery in general ; but Avill privately flatter
himself in his own. Here lies the ignorance — when a man,
proceeding to a particular case, forgets the rule which he
had just fixed as a general position. This subject is very
excellently treated by Augustine, in his exposition of the first
verse of the fifty-seventh Psalm. The observation of Themis-
tius, however, is not applicable to all cases ; for sometimes the
turpitude of the crime so oppresses the conscience of the sin-
ner, that, no longer imposing on himself under the false image
of virtue, he rushes into evil with the knowledge of his mind
and the consent of his will. This state of mind produced these
expressions, Avhich we find in a heathen poet : " I see the bet-
ter path, and approve it ; I pursue the worse." Wherefore the
distinction of Aristotle between incontinence and intemperance
appears to me to be highly judicious. Where incontinence
predominates, he says, that by the perturbation of the affections
or passions, the mind is deprived of particular knowledge, so
that in its own evil actions it observes not that criminality
which it generally discovers in similar actions committed by
other persons ; and that when the perturbation has subsided,
penitence immediately succeeds ; that intemperance is not ex-
tinguished or broken by a sense of sin, but, on the contrary,
obstinately persists in the choice of evil which it has made.

XXIV. Now, when you hear of a universal judgment in
man to discriminate between good and evil, you must not
imagine that it is every where sound and perfect. For if the
hearts of men be furnished with a capacity of discriminating
what is just and unjust, only that they may not excuse them-
selves with the plea of ignorance, it is not at all necessary for
them to discover the truth in every point ; it is quite sufficient
if they understand so much that they can avail themselves of
no subterfuge, but being convicted by the testimony of their
own conscience, even now begin to tremble at the tribunal of

CHAP. II.] CHRISTIAN RELIGION. 255

God. And if we will examine our reason by the Divine law,
which is the rule of perfect righteousness, we shall find in how
many respects it is blind. It certainly is far from reaching the
principal points in the first table ; such as relate to trust in
God, ascribing to him the praise of goodness and righteousness,
the invocation of his name, and the true observation of the
Sabbath. What mind, relying on its natural powers, ever
imagined that the legitimate worship of God consisted in these
and similar things? For when profane men intend to worship
God, though they are recalled a hundred times from their vain
and nugatory fancies, yet they are always relapsing into them
again. They deny that sacrifices are pleasing to God, unac-
companied with sincerity of heart ; thereby testifying that
they have some ideas concerning the spiritual worship of God,
which, nevertheless, they immediately corrupt by their false in-
ventions. For it is impossible ever to persuade them that
every thing is true which the law prescribes concerning it.
Shall I say that the mind of man excels in discernment, which
can neither understand of itself, nor hearken to good instruc-
tions ? Of the precepts of the second table it has a little
clearer understanding, since they are more intimately con-
nected with the preservation of civil society among men.
Though even here it is sometimes found to be deficient ;
for to every noble mind it appears very absurd to submit to an
unjust and imperious despotism, if it be possible by any means
to resist it. A uniform decision of human reason is, that it
is the mark of a servile and abject disposition patiently to bear
it, and of an honest and ingenuous mind to shake it off. Nor
is the revenging of injuries esteemed a vice among the phi-
losophers. But the Lord, condemning such excessive haughti-
ness of mind, prescribes to his people that patience which is
deemed dishonourable among men. But in the universal ob-
servation of the law, the censure of concupiscence wholly
escapes our notice. For the natural man cannot be brought
to acknowledge the disorders of his inward affections. The
light of nature is smothered, before it approaches the first en-
trance of this abyss. For when the philosophers represent the
inordinate affections of the mind as vices, they intend those
which appear and manifest themselves in the grosser external
actions ; but those corrupt desires which more secretly stimu-
late the mind, they consider as nothing.

XXV. Wherefore, as Plato has before been deservedly cen-
sured for imputing all sins to ignorance, so also we must reject
the opinion of those who maintain that all sins proceed from
deliberate malice and pravity. For we too much experience how
frequently we fall into error even when our intention is good.
Our reason is overwhelmed with deceptions in so many forms,

256 INSTITUTES OF THE [bOOK II.

is obnoxious to so many errors, stumbles at so many impedi-
ments, and is embarrassed in so many difficulties, that it is
very far from being a certain guide. Paul shows its deficiency
in the sight of the Lord in every part of our life, when he de-
nies " that we are sufficient of ourselves to think any thing as
of ourselves." (a) He does not speak of the will or of the
affections, but he also divests us of every good thought, that
we may not suppose it possible for our minds to conceive how
any action may be rightly performed. Are all our industry,
perspicacity, understanding, and care so depraved, that we
cannot conceive or meditate any thing that is right in the sight
of God ? To us, who do not contentedly submit to be stripped
of the acuteness of our reason, which we esteem our most
valuable endowment, this appears too harsh ; but in the esti-
mation of the Holy Spirit, who knows that all the thoughts
of the wisest of men are vain, (6) and who plainly pronounces
every imagination of the human heart to be only evil, (c) such
a representation is consistent with the strictest truth. If what-
ever our mind conceives, agitates, undertakes, and performs,
be invariably evil, how can we entertain a thought of under-
taking any thing acceptable to God, by whom nothing is ac-
cepted but holiness and righteousness ? Thus it is evident
that the reason of our mind, whithersoever it turns, is un-
happily obnoxious to vanity. David was conscious to him-
self of this imbecility, when he prayed that understanding
might be given him, to enable him rightly to learn the com-
mandments of the Lord, (d) For his desire to obtain a
new understanding implies the total insufficiency of his
own. And this he does not once, but almost ten times in
one Psalm he repeats the same petition — a repetition in-
dicating the greatness of the necessity which urges him
thus to pray. What David requests for himself alone,
Paul frequently supplicates for the churches at large. " We
do not cease to pray for you," says he, " and to desire, that
ye might be filled with the knowledge of his will in all wis-
dom and spiritual understanding ; that ye might walk worthy
of the Lord unto all pleasing." (e) Whenever he represents
that as a blessing of God, we should remember that he thereby
testifies it to be placed beyond the ability of man. Augustine
so far acknowledges this defect of reason in understanding the
things of God, that he thinks the grace of illumination no less
necessary to our minds than the light of the sun to our eyes.
And not content with this, he subjoins the following correc-
tion— that we ourselves open our eyes to behold the light, but
that the eyes of our minds remain shut, unless they are opened

(a) 2 Cor.iii. 5. (b) Psalm xciv. 11. (c) Gen. vi. 5; viii. 21.

(d) Psalm cxix. 34. (e) Col. i. 9. Phil. i. 4.

CHAP. II.] CHRISTIAN RELIGION. 257

by the Lord. Nor does the Scripture teach us that our minds
are iUuminated only on one day, so as to enable them to see
afterwards without further assistance ; for the passage just
quoted from Paul(/) relates to continual advances and im-
provements. And this is clearly expressed by David in these
words: "With my whole heart have I sought thee : O let me
not wander from thy commandments." For after having been
regenerated, and made a more than common progress in true
piety, he still confesses his need of perpetual direction every
moment, lest he should decline from that knowledge which
he possessed. Therefore, in another place, he prays for the
renev/al of a right spirit, which he had lost by his sin ; (g)
because it belongs to the same God to restore that which he
originally bestowed, but of which we have been for a time
deprived.

XXVI. We must now proceed to the examination of the
will, to which principally belongs the liberty of choice ; for we
have before seen that election belongs rather to the will than
to the understanding. In the first place, that the opinion ad-
vanced by philosophers, and received by general consent, that
all things, by a natural instinct, desire what is good, may not
be supposed to prove the rectitude of the human will, let us
observe, that the power of free choice is not to be contemplated
in that kind of appetite, which proceeds rather from the in-
clination of the nature than from the deliberation of the mind.
For even the schoolmen confess that there is no action of free
choice, but when reason sees and considers the rival objects
presented to it ; meaning that the object of appetite must be
such as is the subject of choice, and that deliberation precedes
and introduces choice. And in fact, if you examine the desire
of good which is natural to man, you will find that he has it
in common with the brutes. For they also desire to be happy,
and pursue every agreeable appearance which attracts their
senses. But man neither rationally chooses as the object of
his pursuit that which is truly good for him, according to the
excellency of his immortal nature, nor takes the advice of
reason, nor duly exerts his understanding ; but without
reason, without reflection, follows his natural inclination, like
the herds of the field. It is therefore no argument for the
liberty of the will, that man is led by natural instinct to desire
that which is good ; but it is necessary that he discern what
is good according to right reason ; that as soon as he knows it,
he choose it ; and as soon as he has chosen it, he pursue it.
To remove every difficulty, we must advert to two instances
of false argumentation. For the desire here intended is not a

(/) Col. i. 9. (g) Psalm li. 10.

VOL. I. 33

258 INSTITUTES OF THE [bOOK II.

proper motion of the will, but a natural inclination ; and the
good in question relates not to virtue or righteousness, but to
condition ; as when we say a man is well or in good liealth.
Lastly, though man has the strongest desire after what is good,
yet he does not pursue it. There is no man to whom eternal
felicity is unwelcome, yet no man aspires to it without the
influence of the Spirit. Since, therefore, the desire of happi-
ness natural to man furnishes no argument for the liberty of
the will, any more than a tendency in metals and stones
towards the perfection of their nature argues liberty in them,
let us consider, in some other particulars, whether the will be
in every part so entirely vitiated and depraved that it can
produce nothing but what is evil ; or whether it retain any
small part uninjured which may be the source of good
desires.

XXVII. Those who attribute it to the first grace of God,
that we are able to will effectually, seem, on the contrary, to
imply that the soul has a faculty of spontaneously aspiring to
what is good, but that it is too weak to rise into a solid af-
fection, or to excite any endeavour. And there is no doubt
that the schoolmen have in general embraced this opinion,
which was borrowed from Origen and some of the fathers,
since they frequently consider man in things purely natural,
as they express themselves, according to the description given
by the Apostle in these words : '' The good that I would, I do
not ; but the evil which I would not, that I do. To will is
present with me ; but how to perform that which is good, I
find not." (/i) But this is a miserable and complete perversion
of the argument which Paul is pursuing in that passage. For
he is treating of the Christian conflict, which he more briefly
hints at to the Galatians ; the conflict which the faithful per-
petually experience within themselves in the contention
between the flesh and the spirit. Now, the spirit is not from
nature, but from regeneration. But that the Apostle speaks
concerning the regenerate, is evident from his assertion,
that in himself dwelt nothing good, being immediately fol-
lowed by an explanation that he meant it of his flesh. And
therefore he affirms that it is not he that does evil, but sin
that dwells in him. What is the meaning of this correction,
" in me, that is, in my flesh ? " It is as if he had expressed
himself in the following manner : No good resides in me
originating from myself, for in my flesh can be found nothing
that is good. Hence follows that form of exculpation : " I do
Ho evil, but sin that dvvelleth in me ; " (i) which is inappli-
cable to any but the regenerate, who, with the prevailing bias

(li) Rom. vii. 18, 19. (0 Rom. vii. 20. •

CHAP. II.] CHRISTIAN RELIGION. 259

of their souls, aim at what is good. Now, the conclusion
which is subjoined places all this in a clear point of view : " I
delight," says he, " in the law of God after the inward man ;
but I see another law in my members, warring against the law
of my mind." (k) Who has such a dissension in himself, but
he who, being regenerated by the Divine Spirit, carries about
with him the relics of his flesh ? Therefore Augustine, though
he had at one time supposed that discourse to relate to the
natural state of man, retracted his interpretation, as false and
inconsistent. And, indeed, if we allow that men destitute of
grace have some motions towards true goodness, though ever
so feeble, what answer shall we give to the Apostle, who de-
nies that we are sufficient of ourselves to entertain even a good
thought ?(/) What reply shall we make to the Lord, who
pronounces, by the mouth of Moses, that every imagination of
the human heart is only evil ? {7fi) Since they have stumbled
on a false interpretation of one passage, therefore, there is no
reason why we should dwell on their opinion. Rather let us
receive this declaration of Christ, " Whosoever committeth sin
is the servant of sin." (n) We are all sinners by nature ;
therefore we are all held under the yoke of sin. Now, if the
whole man be subject to the dominion of sin, the will, which
is the principal seat of it, must necessarily be bound with the
firmest bonds. Nor would there otherwise be any consistency
in the assertion of Paul, " that it is God that worketh in us to
will," (o) if any will preceded the grace of the Spirit. Fare-
well, then, all the idle observations of many writers concerning
preparation ; for although the faithful sometimes petition that
their hearts may be conformed to the Divine law, as David does
in many places, (p) yet it should be remarked that even this
desire of praying originates from God. This we may gather
from the language of David ; for when he wishes a clean heart
to be created within him, (q) he certainly does not arrogate to
himself the beginning of such a creation. Let us rather, there-
fore, attend to this advice of Augustine : " God will prevent
you in all things : do you also sometimes prevent his wrath."
How? "Confess that you have all those things from God;
that whatever good you have, it is from him ; but whatever
evil, from yourself." And a little after, "Nothing is ours,
but sin."

(k) Rom. vii. 22, 23. (l) 2 Cor. iii. 5. (w) Gen. viii. 21. (ra) John viii. 34.
(o) Phil. ii. 13. (p) Psalm cxix. (5) Psalm li. 10.

260 INSTITUTES OF THE [bOOK II.

CHAPTER III.

EVERY THING THAT PROCEEDS FROM THE CORRUPT NATURE OF
MAN WORTHY OF CONDEMNATION.

But man cannot be better known in either faculty of his
soul, than when he is represented in those characters by which
the Scripture has distinguished him. If he be completely de-
scribed in these words of Christ, " That which is born of the
flesh is flesh," (r) as it is easy to prove, it is evident that he is
a very miserable creature. For, according to the testimony of
the Apostle, " to be carnally minded is death, because the
carnal mind is enmity against God ; for it is not subject to the
law of God, neither indeed can be." (s) Is the flesh so per-
verse, that, with all its affections, it entertains a secret hatred
against God ? that it cannot consent to the righteousness of the
Divine law ? in a word, that it can produce nothing but what
tends to death ? Now, grant, that in the nature of man there
is nothing but flesh, and elicit any good from it, if you can.
But the name of flesh, it will be said, pertains only to the
sensual, and not to the superior faculties of the soul. This is
abundantly refuted by the words of Christ and of the Apostle.
For the argument of our Lord is, that man must be born again,
because he is flesh. He does not teach a new birth in regard
to the body. Now, a new birth of the soul requires not a cor-
rection of some portion of it, but an entire renovation. And
this is confirmed by the antithesis in both places ; for there is
such a comparison between the flesh and the spirit, that there
is no medium left. Therefore, every thing in man that is not
spiritual, is, according to this mode of reasoning, denominated
carnal. But we have nothing of the spirit, except by regene-
ration. Whatever, therefore, we have from nature is carnal.
But if on that point there could otherwise be any doubt, we
have it removed by Paul, when, after a description of the old
man, which he had asserted to be " corrupt according to the
deceitful lusts," (^) he directs us to "be renewed in the spirit
of our mind." You see that he places unlawful and corrupt
affections not only in the sensitive part, but also in the mind
itself, and, therefore, requires a renovation of it. And, indeed,
he had just before drawn such a picture of human nature, as
showed us to be in every part corrupted and depraved. For
his description of all the Gentiles, as " walking in the vanity

(r) John iii. 6. (s) Rom. viii. 6, 7. (t) Eph. iv. 22. 23.

CHAP. III.] CHRISTIAN RELIGION. 261

of their mind, having the understanding darkened, being alien-
ated from the life of God through the ignorance that is in
them, because of the blindness of their heart," (v) is undoubt-
edly applicable to all those whom the Lord has not yet re-
newed to the rectitude of his wisdom and righteousness. This
is still more evident from the comparison soon after introduced,
where he reminds the faithful, that they " have not so learned
Christ." For from these words we conclude, that the grace
of Christ is the only remedy, by which we can be liberated
from that blindness, and from the evils consequent upon it.
And this is what Isaiah had prophesied concerning the king-
dom of Christ, when he predicted that the Lord would be
"an everlasting light" to his Church, whilst at the same time
" darkness covered the earth, and gross darkness the people." (w)
When he declares, that the light of God will only arise upon the
Church, beyond the limits of the Church he certainly leaves no-
thing but darkness and blindness. I will not particularly recite
all the passages which are to be found, especially in the Psalms
and in the Prophets, concerning the vanity of man. It is a
striking observation of David, that " to be laid in the balance,
ihey are altogether lighter than vanity." (x) It is a severe
condemnation of his understanding, when all the thoughts
which proceed from it are derided as foolish, frivolous, mad,
and perverse.

II. Equally severe is the condemnation of the heart, when it
is called " deceitful above all things, and desperately wicked." (y)
But as I study brevity, I shall be content with citing a single
passage, which, however, will resemble a very lucid mirror, in
which we may behold at full length the image of our nature.
For the Apostle, when he wishes to demolish the arrogance of
mankind, does it by these testimonies : " There is none right-
eous, no, not one ; there is none that understandeth, there is
none that seeketh after God. They are all gone out of the
way, they are together become unprofitable ; there is none
that doeth good, no, not one. Their throat is an open sepul-
chre ; with their tongues they have used deceit ; the poison
of asps is under their lips ; whose mouth is full of cursing and
bitterness ; their feet are swift to shed blood ; destruction and
misery are in their ways ; there is no fear of God before their
eyes." (z) In this terrible manner he inveighs, not against
particular individuals, but against all the posterity of Adam.
He does not declaim against the depraved manners of one or
another age, but accuses the perpetual corruption of our nature.
For his design in that passage is not simply to rebuke men, in

(r) Ephes. iv. 17, 18. (w) Isaiah Ix. 1, &c. (x) Psalm Ixii. 9.

(y) Jer. xvii. 9. (z) Rom. iii. 10—18.

262 INSTITUTES OF THE [bOOK H.

order that they may repent, but rather to teach us that all
men are overwhelmed with an inevitable calamity, from which
they can never emerge unless they are extricated by the mercy
of God. As this could not be proved unless it were evinced
by the ruin and destruction of our nature, he has adduced these
testimonies, which demonstrate our nature to be totally ruined.
Let this, then, be admitted, that men are such as they are here
described, not only by corrupt habits, but also by a depravity
of nature ; for otherwise the reasoning of the Apostle could
not be supported, "that there is no salvation for man but from
the mercy of God ; since in himself he is in a ruined and
desperate condition." Here I shall not attempt to establish
the application of the testimonies, to preclude the appeararice
of their being improperly introduced. I shall treat them just
as if they had been originally uttered by Paul, and not quoted
from the Prophets. He divests man first of righteousness, that
is, integrity and purity, and then of understanding. Defect
of understanding is proved by apostasy from God, the seeking
of whom is the first step in the path of wisdom ; but this loss
must necessarily befall those who have revolted from God.
He adds, that all have gone out of the way, and are become
altogether corrupt, that there is not one that does good.
Then he subjoins the flagitious crimes, with which they, who
are once abandoned to iniquity, contaminate all the members
of their bodies. Lastly, he declares them to be destitute of
the fear of God, the rule by which all our steps ought to be
directed. If these are the hereditary characters of mankind,
in vain do we seek in our nature for any thing that is good.
I grant, indeed, that all these crimes are not exhibited in every
individual ; yet it cannot be denied that this monster lurks in
the hearts of all. For as the body, which already contains
within itself the cause and matter of a disease, although it has
yet no sensation of pain, cannot be said to enjoy good health,
neither can the soul be esteemed healthy, while it is full of
such moral maladies ; although this similitude will not corre-
spond in every particular ; for in the body, however diseased,
there remains the vigour of life ; but the soul, immersed in
this gulf of iniquity, is not only the subject of vices, but to-
tally destitute of every thing that is good.

HI. A question, nearly the same as we have already an-
swered, here presents itself to us again. For in all ages there
have been some persons, who, from the mere dictates of nature,
have devoted their whole lives to the pursuit of virtue. And
though many errors might perhaps be discovered in their con-
duct, yet by their pursuit of virtue they afforded a proof, that
there was some degree of purity in their nature. The value
attached to virtues of such a description before God, we shall

CHAP. III.] CHRISTIAN RELIGION. 263

more fully discuss when we come to treat of the merits of
works ; yet it must be stated also in this place, so far as is ne-
cessary for the elucidation of the present subject. These ex-
amples, then, seem to teach us that we should not consider
human nature to be totally corrupted ; since, from its instinc-
tive bias, some men have not only been eminent for noble
actions, but have uniformly conducted themselves in a most
virtuous manner through the whole course of their lives. But
here we ought to remember, that amidst this corruption of
nature there is some room for Divine grace, not to purify it,
but internally to restrain its operations. For should the Lord
permit the minds of all men to give up the reins to every law-
less passion, there certainly would not be an individual in the
world, whose actions would not evince all the crimes, for which
Paul condemns human nature in general, to be most truly ap-
plicable to him. For can you except yourself from the num-
ber of those whose feet are swift to shed blood, whose hands
are polluted with rapine and murder, whose throats are like
open sepulchres, whose tongues are deceitful, whose lips are
envenomed, whose works are useless, iniquitous, corrupt, and
deadly, whose souls are estranged from God, the inmost re-
cesses of whose hearts are full of pravity, whose eyes are in-
sidiously employed, whose minds are elated with insolence —
in a word, all whose powers are prepared for the commission of
atrocious and innumerable crimes ? If every soul be subject
to all these monstrous vices, as the Apostle fearlessly pro-
nounces, we clearly see what would be the consequence, if the
Lord should suffer the human passions to go all the lengths to
which they are inclined. There is no furious beast, that would
be agitated with such ungovernable rage ; there is no river,
though ever so rapid and violent, that would overflow its
boundaries with such impetuosity. In his elect, the Lord
heals these maladies by a method which we shall hereafter
describe. In others, he restrains them, only to prevent their
ebullitions so far as he sees to be necessary for the preservation
of the universe. Hence some by shame, and some by fear of
the laws, are prevented from running into many kinds of pol-
lutions, though they cannot in any great degree dissemble their
impurity ; others, because they think that a virtuous course of
life is advantageous, entertain some languid desires after it ;
others go further, and display more than common excellence,
that by their majesty they may confine the vulgar to their duty.
Thus God by his providence restrains the perverseness of our
nature from breaking out into external acts, but does not purify
it within.

IV. But it may be said, the difficulty is not yet removed.
For either we must esteem Camillus to be exactly similar to

264 INSTITUTES OF THE [bOOK II.

Catiline, or in Camillus we shall have an example that nature,
if it be studiously cultivated, is not altogether destitute of
goodness. I grant, indeed, that the virtues displayed in Camil-
lus were gifts of God, and if considered in themselves, appear
justly worthy of commendation : but how will they be proofs
of any natural goodness in him ? To establish this, must we
not recur to the heart, and argue, that if a natural man was
eminent for such integrity of manners, human nature is not
destitute of ability for the pursuit of virtue ? But what if his
heart was depraved and perverted, and followed any thing
rather than the path of rectitude ? And that it was such, if
you concede that he was a natural man, is beyond all doubt.
What ability, then, will you attribute to human nature for the
pursuit of virtue, if, with the greatest appearance of integrity,
it is discovered to be always tending to corruption? There-
fore, as you will not commend a man for virtue, whose vices
have only counterfeited the external form of virtue, so you
must not attribute to the human will a power of desiring what
is right, as long as it continues fixed in its perverseness. The
most certain and easy solution of this question, however, is,
that those virtues are not the common properties of nature, but
the peculiar graces of God, which he dispenses in great variety,
and in a certain degree to men that are otherwise profane.
For which reason we hesitate not, in common speech, to call
the nature of one man good, and of another depraved. Yet
we still include both in the universal state of human depravity ;
but we signify what peculiar grace God has conferred on the
one, with which he has not deigned to favour the other.
When he determined to exalt Saul to the kingdom, he made
him, as it were, a new man ; and this is the reason why Plato,
alluding to the fable of Homer, says, that the sons of kings
are formed with some distinguishing singularity of character ;
because God, consulting the benefit of mankind, frequently fur-
nishes with an heroic nature those whom he destines to hold
the reins of empire ; and from this source have proceeded all
the exploits of great heroes which are celebrated in history.
The same judgment must be formed concerning those also who
are in a private station. But because every one who has risen
to great eminence has been impelled by his ambition, which
defiles all virtues, and deprives them of all excellence in the
Divine view, whatever may be apparently laudable in ungodly
men, ought not to be esteemed at all meritorious. Besides,
the chief branch of rectitude is wanting, where there is no
concern to display the glory of God : of this principle all are
destitute whom he has not regenerated by his Spirit. Nor is
it in vain that Isaiah says, that " the spirit of the fear of the
Lord shall rest upon " Christ ; (a) which teaches us, that all

(a) Isaiah xi. 2.

CHAP. III.] CHRISTIAN RELIGION, 265

who are alienated from Christ are destitute of that " fear of the
Lord " which is " the beginniiig of wisdom." (b) The virtues
which deceive us by their vain and specious appearance, will
be applauded in civil courts, and in the common estimation of
mankind ; but before the celestial tribunal they will possess no
value to merit the reward of righteousness.

V. The will, therefore, is so bound by the slavery of sin,
that it cannot excite itself, much less devote itself to any thing
good ; for such a disposition is the beginning of a conversion
to God, which in the Scriptures is attributed solely to Divine
grace. Thus Jeremiah prays to the Lord to convert or turn
him, if he would have him to be turned, (c) Whence the
Prophet, in the same chapter, describing the spiritual redemp-
tion of the faithful, says, " The Lord hath redeemed Jacob,
and ransomed him from the hand of him that was stronger
than he ; " (d) alluding to the strong fetters with which the
sinner is bound as long as he is deserted by the Lord, and
continues under the yoke of the devil. Nevertheless there still
remains the faculty of will, which with the strongest propen-
sity is inclined to and rushes into sin ; for when man subject-
ed himself to this necessity, he was not deprived of his will,
but of soundness of will. Bernard properly observes, that we
all have a power to will ; but that to will what is good, is an
advantage ; to will what is evil, a defect. Therefore simply
to will belongs to man ; to will what is evil, to corrupt nature ;
to will what is good, to grace. Now, when I assert that the
will, being deprived of its liberty, is necessarily drawn or led
into evil, I should wonder, if any one considered it as a harsh
expression, since it has nothing in it absurd, nor is it unsanc-
tioned by the custom of good men. It offends those who
know not how to distinguish between necessity and compul-
sion. But if any one should ask them, whether God is not ne-
cessarily good, and whether the devil is not necessarily evil, — •
what answer will they make ? For there is such a close con-
nection between the goodness of God and his Deity, that his be-
ing God is not more necessary than his being good. But the
devil is by his fall so alienated from communion with all that is
good, that he can do nothing but what is evil. But if any one
should sacrilegiously object, that little praise is due to God for
his goodness, which he is constrained to preserve, — shall we
not readily reply, that his inability to do evil arises from his
infinite goodness, and not from the impulse of violence ?
Therefore, if a necessity of doing well impairs not the liberty
of the Divine will in doing well ; if the devil, who cannot but
do evil, nevertheless sins voluntarily ; who then will assert

(b) Psalm cxi. 10. (r) Jer. xxxi. 18. (rf) Jer. xxxi. 11.

VOL. I. 34

266 INSTITUTES OF THE [bOOK II.

that man sins less voluntarily, because he is under a necessity
of sinning ? This necessity Augustine every where maintains ;
and even when he was pressed with the cavils of Celestius,
who tried. to throw an odium on this doctrine, he confidently
expressed himself in these terms : "By means of liberty it
came to pass that man fell into sin ; but now the penal depra-
vity consequent on it, instead of liberty, has introduced necessi-
ty." And whenever the mention of this subject occurs, he
hesitates not to speak in this manner of the necessary servitude
of sin. We must therefore observe this grand point of distinc-
tion, that man, having been corrupted by his fall, sins volunta-
rily, not with reluctance or constraint ; with the strongest
propensity of disposition, not with violent coercion ; with the
bias of his own passions, and not with external com.pulsion :
yet such is the pravity of his nature, that he cannot be excited
and biassed to any thing but what is evil. If this be true,
there is no impropriety in affirming, that he is under a necessi-
ty of sinning. Bernard, subscribing to what is said by Augus-
tine, thus expresses himself: " Among all the animals, man
alone is free ; and yet, by the intervention of sin, he also suffers
a species of violence ; but from the will, not from nature, so
that he is not thereby deprived of his innate liberty." For
what is voluntary is also free. And a little after : " The will
being, by I know not what corrupt and surprising means,
changed for the worse, is itself the author of the necessity to
which it is subject ; so that neither necessity, being voluntary,
can excuse the will, nor the will, being fascinated, can exclude
necessity." For this necessity is in some measure voluntary.
Afterwards he says, that we are oppressed with a yoke, but no
other than that of a voluntary servitude ; that therefore our
servitude renders us miserable, and our will renders us inexcu-
sable ; because the will, when it was free, made itself the slave
of sin. At length he concludes, " Thus the soul, in a certain
strange and evil manner, under this kind of voluntary and free
yet pernicious necessity, is both enslaved and free ; enslaved
by necessity, free by its will ; and, what is more wonderful
and more miserable, it is guilty, because free ; and enslaved
wherein it is guilty ; and so therein enslaved wherein it is
free." From these passages the reader clearly perceives that I
am teaching no novel doctrine, but what was long ago advanced
by Augustine, with the universal consent of pious men, and
which for nearly a thousand years after was confined to the
cloisters of monks. But Lombard, for want of knowing how
to distinguish necessity from coaction, gave rise to a pernicious
error.

VI. It is necessary, on the other hand, to consider the remedy
of Divine grace, by which the depravity of nature is corrected

CHAP. III.] CHRISTIAN RELIGION. 267

and healed. For since the Lord, in the assistance which he
affords us, bestows on us that which we need, an exhibition of
the nature of his work in us will immediately discover the na-
ture of our necessity. When the Apostle tells the Philippians,
that he is " confident that he which hath begun a good work
in them will perform it until the day of Jesus Christ ; " (e) by
the beginning of a good work he undoubtedly designs the com-
mencement of conversion, which takes place in the will. There-
fore God begins the good work in us by exciting in our hearts
a love, desire, and ardent pursuit of righteousness ; or, to speak
more properly, by bending, forming, and directing our hearts
towards righteousness ; but he completes it, by confirming us to
perseverance. That no one may cavil, that the good work is
begun by the Lord, inasmuch as the will, which is weak of
itself, is assisted by him, the Spirit declares in another place
how far the ability of the will reaches, when left to itself. " A
new heart also," says he, "will I give you, and a new spirit
will I put within you ; and I will take away the stony heart
out of your flesh, and I will give you a heart of flesh. And I
will put my Spirit within you, and cause you to walk in my
statutes." (/) Who will assert that the infirmity of the human
wfll is only strengthened by assistance, to enable it eflicaciously
to aspire to the choice of that which is good, when it actually
needs a total transformation and renovation ? If there be in a
stone any softness, which, by some application, being made more
tender, would he flexible in every direction, then I will not
deny the flexibility of the human heart to the obedience of rec-
titude, provided its imperfections are supplied by the grace of
God. But if, by this similitude, the Lord intended to show
that no good will ever be extracted from our hearts, unless they
are entirely renewed, let us not divide between him and us,
what he claims exclusively to himself. If, therefore, when
God converts us to the pursuit of rectitude, this change is like
the transformation of a stone into flesh, it follows, that what-
ever belongs to our own will is removed, and what succeeds to
it is entirely from God. The will, I say, is removed, not con-
sidered as the will ; because, in the conversion of man, the
properties of our original nature remain entire. I assert also,
that it is created anew, not that the will then begins to exist,
but that it is then converted from an evil into a good one.
This I affirm to be done entirely by God, because, according to
the testimony of the same Apostle, " we are not sufficient "
even "to think." (o-) Therefore he elsewhere declares, not
merely that God assists the infirmity of our will, or corrects its
depravity, but that he " worketh in us to will." {h) Whence

(c) Phil. i. 6. (/) Ezek. xxxvi. 26, 27. {g) 2 Cor. iii. 5. {h) Phil. ii. 13.

268 INSTITUTES or THE [bOOK II.

it is easy to infer what I have aheady remarked, that whatever
good is in the human will, is the work of pure grace. In the
same sense he elsewhere pronounces that it is "God which
worketh all in all." (i) For in that place he is not discussing
the government of the universe, but asserting that the praise of
all the excellences found in the faithful belongs to God alone.
And by using the word "all," he certainly makes God the
author of spiritual life from its commencement even to its ter-
mination. This is the same as he had before taught in other
words, declaring that the faithful are " of God in Christ ; " (k)
where he evidently intends the new creation, by which what
belonged to our common nature is abolished. For we must
here understand an implied contrast between Adam and Christ,
which he states more plainly in another place, where he
teaches that " we are the workmanship of God, created in
Christ Jesus unto good works, which God hath before ordained
that we should walk in them." (l) For by this argument he
designs to prove that our salvation is gratuitous, because the
beginning of all good is from the second creation, which we
obtain in Christ. Now, if we possessed any ability, though ever
so small, we should also have some portion of merit. But to
annihilate all our pretensions, he argues that we have merited
nothing, because " we are created in Christ Jesus unto good
works, which God hath before ordained ; " in which expressions
he again signifies that all the parts of good works, even from
the first inclination of the mind, are entirely from God. For
this reason the Psalmist, after having said that "he (God) hath
made us," that there may be no division of the work, immedi-
ately subjoins, " and not we ourselves." {m) That he speaks
of regeneration, which is the commencement of the spiritual
life, is evident from the context, where it follows immediately
after, that " we are his people, and the sheep of his pasture."
We see, then, that not content with having simply attributed to
God the praise of our salvation, he expressly excludes us from
all fellowship with him ; as though he would say, that man
has not even the smallest particle remaining m which he can
glory, because all is of God.

VII. But there may be some, who will concede that the
will, being, of its own spontaneous inclination, averse to what is
good, is converted solely by the power of the Lord ; yet in
such a manner, that being previously prepared, it has also its
own share in the work ; that grace, as Augustine teaches, pre-
cedes every good work, the will following grace, not leading it,
being its companion, not its guide. This unobjectionable ob-
servation of that holy man, Peter Lombard preposterously

(t) 1 Cor. xii. 6. (k) 1 Cor. i. 30. (/) Eph. ii. 10. (m) Psalm c. 3.

CHAP. III.] CHRISTIAN RELIGION. 269

wrests to an erroneous meaning. Now, I contend that both in
the words of the Prophet which I have cited, and in other
passages, these two things are clearly signified, that the Lord
corrects our depraved will, or rather removes it, and of him-
self introduces a good one in its place. As it is preceded by
grace, I allow you to style it an attendant ; but since its re-
formation is the work of the Lord, it is wrong to attribute to
man a voluntary obedience in following the guidance of grace.
Therefore it is not a proper expression of Chrysostom, that
grace is able to effect nothing without the will, nor the will
without grace ; as if grace did not produce the will itself, as
we have just seen from Paul. Nor was it the intention of
Augustine, when he called the human will the companion of
grace, to assign to it any secondary office next to grace in the
good work ; but with a view to refute the nefarious dogma
broached by Pelagius, who made the prime cause of salvation
to consist in human merit, he contends, what was suflicient for
his present argument, that grace is prior to all merit ; omitting,
at this time, the other question concerning the perpetual effi-
ciency of grace, which is admirably treated by him on other
occasions. For when he frequently says, that the Lord pre-
cedes the unwilling that he may will, and follows the willing
that he may not will in vain, he makes him the sole author of
the good work. His language on this subject is too explicit to
require much argument. " Men labour," says he, " to discover
in our will something that is our own, and not derived from
God ; and how any such discovery can be made, I know not."
In his first book against Pelagius and Celestius, where he ex-
plains that declaration of Christ, " Every man that hath heard
of the Father cometh unto me," (n) he says, that " the will is
assisted so as to enable it not only to know its duty, but what
it knows, also to do." And thus when God teaches not by the
letter of the law, but by the grace of the Spirit, he teaches
in such a manner, that whatever each one has learned, he
not only sees in knowing it, but desires in willing, and per-
forms in doing.

VIIL And as we are now engaged on the principal point of
the argument, let us give the reader a summary of the doctrine,
and prove it by a few very clear testimonies of Scripture ; and
then, that no one may accuse us of perverting the Scripture,
let us also show that the truth which we assert to be deduced
from the Scripture is not destitute of the support of this holy
man ; I mean Augustine. For I conceive it is unnecessary to
recite in regular order all the passages which might be adduced
from the Scriptures in confirmation of our opinion ; provided

(/i) John vi. 45.

270 INSTITUTES OF THE [bOOK II.

that the selection, which shall be made, prepares a way to the
understanding of all the rest, which are frequently to be found.
Nor do I think that there will be any impropriety in evincing
my agreement with that man, to whose authority the consent
of the pious pays a great and merited deference. The origin of
all good clearly appears, from a plain and certain reason, to be
from no other than from God alone ; for no propensity of the
will to any thing good can be found but in the elect. But the
cause of election must not be sought in men. Whence we
may conclude, that man has not a good will from himself, but
that it proceeds from the same decree by which we were
elected before the creation of the world. There is also another
reason, not dissimilar. For since good volitions and good
actions both arise from faith, we must see whence faith itself
originates. Now, since the Scripture uniformly proclaims it to
be the gratuitous gift of God, it follows that it is the effect of
mere grace, when we, who are naturally and completely prone
to evil, begin to will any thing that is good. Therefore the
Lord, when he mentions these two things in the conversion of
his people, that he takes away from them their stony heart,
and gives them a heart of flesh, plainly declares, that what
originates from ourselves must be removed, that we may be
converted to righteousness ; and that whatever succeeds in its
place proceeds from himself. Nor is it only in one passage
that he announces this ; for he says in Jeremiah, " I will give
them one heart and one way, that they may fear me for
ever." (o) And a little after, " I will put my fear in their
hearts, that they shall not depart from me." Again in Ezekiel,
" I will give them one heart, and will put a new spirit within
you ; and 1 will take the stony heart out of their flesh, and
will give them a heart of flesh." (p) He could not more evi-
dently claim to himself and take from us all that is good and
upright in our will, than when he declares our conversion to be
the creation of a new spirit and of a new heart. For it always
follows, that nothing good proceeds from our will till it be
renovated ; and that after its renovation, as far as it is good, it
is from God, and not from ourselves.

IX. And we find the saints have made this the subject of
their prayers. Solomon prayed, " May the Lord incline our
hearts unto him to keep his commandments." (q) He shows
the stubbornness of our heart, which, unless a new bias be
given to it, naturally indulges itself in rebellion against the
Divine law. The same petition is offered by the Psalmist :
" Incline my heart unto thy testimonies." (r) For we should
always remark the opposition between the perverse bias of the

(o) Jer. xxxii. 39. (q) 1 Kings viii. 56.

Ip) Ezek. xi. 19. (/•) Psalm cxix. 36.

CHAP. III.] CHRISTIAN RELIGION. 271

heart, which inclines it to rebellion, and this correction, which
constrains it to obedience. But when David, perceiving him-
self to be for a time deprived of the direction of grace, prays
that God would " create in " him " a clean heart, and renew a
right spirit within" him, (s) does he not acknowledge that all
the parts of his heart are full of impurity, and his spirit warped
by a depraved obliquity ? and by calling the purity which
he earnestly implores, the creation of God, does he not ascribe
it entirely to him ? If any one object, that the petition itself is
a proof of a pious and holy affection, the answer is easy, that
although David had already partly repented, yet he compares
his former state with that melancholy fall, which he had ex-
perienced. Assuming the character, therefore, of a man alien-
ated from God, he properly requests for himself all those things
which God confers on his elect in regeneration. Resembling a
dead man, therefore, he prays to be created anew, that, instead
of being the slave of Satan, he may become the instrument
of the Holy Spirit. Truly wonderful and monstrous is the
extravagance of our pride. God requires of us nothing more
severe than that we most religiously observe his sabbath, by
resting from our own works ; but there is nothing which we
find more difficult, or to which we are more reluctant, than
to bid farewell to our own works, in order to give the works of
God their proper place. If there were no obstacle arising from
our folly, Christ has given a testimony to his graces, sufficiently
clear to prevent them from being wickedly suppressed. " I am
the vine," says he, " ye are the branches. My Father is the
husbandman. As the branch cannot bear fruit of itself, except
it abide in the vine, no more can ye, except ye abide in me.
For without me ye can do nothing." (^) If we cannot bear
fruit of ourselves, any more than a branch can bud after it is
torn up from the ground, and deprived of moisture, we must
no longer seek for any aptitude in our nature to that which is
good. There is no ambiguity in this conclusion, " Without
me ye can do nothing." He does not say that we are too
weak to be sufficient for ourselves, but reducing us to nothing,
excludes every idea of ability, however diminutive. If, being
engrafted into Christ, we bear fruit like a vine, which derives
the energy of vegetation from the moisture of the earth, from
the dew of heaven, and from the benign influences of the sun,
I see nothing of our own remaining in any good work, if we
preserve entire to God the honour which belongs to him. It is
in vain to urge that frivolous subtlety, that the branch already
possesses sap, and a fructifying power, and that therefore it
does not derive all from the earth, or from the original root,

(s) Psalm li. 10. (t) John xv. 1, 4, 5.

272 INSTITUTES OF THE [bOOK II.

because it contributes something of its own. For the meaning
of Christ is clearly that we are as a dry and worthless log,
when separated from him ; because, independently of him, we
have no ability to do good, as he says also in another place ;
" Every plant, which my heavenly Father has not planted,
shall be rooted up." (v) Wherefore the Apostle ascribes all the
praise to him in the place already cited. " It is God," says he,
" which worketh in you both to will and to do." (lo) The
first part of a good work is volition, the next an effectual en-
deavour to perform it ; God is the author of both. Therefore
we rob the Lord, if we arrogate any thing to ourselves either in
volition or in execution. If God were said to assist the in-
firmity of our will, then there w:ould be something left to us ;
but since he is said to produce the will, all the good that is in
it, is placed without us. And because the good will is still op-
pressed by the burden of our flesh, so that it cannot extricate
itself, he has added, that in struggling with the difficulties of
that conflict, we are supplied with constancy of exertion to
carry our volitions into effect. For otherwise there would be
no truth in what he elsewhere teaches, that " it is the same
God which worketh all in all," (x) which we have before
shown comprehends the whole course of the spiritual life. For
which reason David, after having prayed that the way of God
may be discovered to him, that he may walk in his truth, im-
mediately adds, " Unite my heart to fear thy name." (y) In
these words he intimates, that even good men are subject to so
many distractions of mind, that they soon wander and fall, un-
less they are strengthened to persevere. For the same reason,
in another passage, having prayed that his steps might be
ordered in the word of the Lord, he likewise implores strength
for a warfare : " Let not any iniquity have dominion over
me." (2;) In this manner, therefore, the Lord both begins and
completes the good work in us ; that it may be owing to him,
that the will conceives a love for what is right, that it is in-
clined to desire it, and is excited and impelled to endeavour to
attain it ; and then that the choice, desire, and endeavour do
not fail, but proceed even to the completion of the desired
effect ; lastly, that a man proceeds with constancy in them,
and perseveres even to the end.

X. And he moves the will, not according to the system
maintained and believed for many ages, in such a manner that
it would afterwards be at our option either to obey the im-
pulse or to resist it, but by an efficacious influence. The
observation, therefore, so frequently repeated by Chrysostom,
that " Whom God draws, he draws willing," we are obliged to

(») Matt. XV. 13. (w) Phil. ii. 13. (x) 1 Cor. xii. 6.

(y) Psalm Ixxxvi. 11. (z) Psalm cxix. 133.

CHAP. ITI.] CHRISTIAN RELIGION. 273

reject, being an insinuation that God only waits for us with
his hand extended, if we choose to accept his assistance. We
grant that such was the primitive condition of man during his
state of integrity, that he could incline to the one side or the
other ; but since Adam has taught us by his own example how
miserable free will is, unless God give us both will and power,
what will become of us if he impart his grace to us in that
small proportion ? Nay, we obscure and diminish his grace
by our ingratitude. For the Apostle does not teach that the
grace of a good will is offered to us for our acceptance, but
that he " worketh in us to will ; " which is equivalent to saying,
that the Lord, by his Spirit, directs, inclines, and governs our
heart, and reigns in it as in his own possession. Nor does he
promise by Ezekiel that he will give to the elect a new spirit,
only that they may be able to walk, but that they may actually
walk, in his precepts, (a) Nor can the declaration of Christ,
" Every man that hath heard of the Father cometh unto me," (6)
be understood in any other sense than as a proof of the positive
efficacy of Divine grace ; as Augustine also contends. This grace
the Lord deigns not to give to any person promiscuously, accord-
ing to the observation commonly attributed, if I mistake not,
to Occam, that it is denied to no man who does what he can.
Men are to be taught, indeed, that the Divine benignity is free to
all who seek it, without any exception ; but since none begin to
seek it, but those who have been inspired by heavenly grace,
not even this diminutive portion ought to be taken from his
praise. This is the privilege of the elect, that, being regenerated
by the Spirit of God, they are led and governed by his direction.
Wherefore Augustine as justly ridicules those who arrogate to
themselves any part of a good volition, as he reprehends others,
who suppose that to be given promiscuously to all, which is
the special evidence of gratuitous election. " Nature," says
he, '4s common to all men, but not grace." He calls it "a
transparent subtlety, which shines merely with vanity, when
that is extended generally to all, which God confers on whom he
chooses." But elsewhere, " How have you come ? by believing.
Be afraid, lest while you arrogate to yourself the discovery of
the way of righteousness, you perish from the way of right-
eousness. I am come, you say, by free will ; I am come
through my own choice. Why are you inflated with pride ?
Will you know that this also is given to you ? Hear him pro-
claiming, ' No man can come to me, except the Father which
hath sent me draw him.' "(c) And it incontrovertibly follows,
from the words of John, that the hearts of the pious are di-
vinely governed with such effect, that they follow with an af-

(a) Ezek. xi. 19, 20 ; xxxvi. 27. (b) John vi. 45. (c) John vi. 44.

VOL. I. 35

274 INSTITUTES OF THE [bOOK II.

fection which nothing can aher. " Whosoever is bom of God,"
he says, " cannot sin ; for his seed remaineth in him." {d) For
we see that the neutral, inefficacious impulse imagined by the
sophists, which every one would be at liberty to obey or resist,
is evidently excluded, where it is asserted that God gives a
constancy that is effectual to perseverance.

XL Concerning perseverance there would have been no
doubt that it ought to be esteemed the gratuitous gift of God,
had it not been for the prevalence of a pestilent error, that it is
dispensed according to the merit of men, in proportion to the
gratitude which each person has discovered for the grace be-
stowed on him. But as that opinion arose from the supposition
that it was at our own option to reject or accept the offered
grace of God, this notion being exploded, the other falls of
course. Though here is a double error ; for beside teaching
that our gratitude for the grace first bestowed on us, and our
legitimate use of that grace, are remunerated by subsequent
blessings, they add also, that now grace does not operate alone
in us, but only cooperates with us. On the first point, we
must admit that the Lord, while he daily enriches and loads
his servants with new communications of his grace, perceiving
the work which he has begun in them grateful and accept-
able, discovers something in them which he blesses with still
greater degrees of grace. And this is implied in the following
declarations : " Unto every one that hath, shall be given."
And, " Well done, good and faithful servant ; thou hast been
faithful over a few things, I will make thee ruler over many
things." (e) But here two errors must be avoided ; the legiti-
mate use of the grace first bestowed must not be said to be re-
warded with subsequent degrees of grace, as though man, by
his own industry, rendered the grace of God efficacious ; nor
must it be accounted a remuneration in such a sense as to cease
to be esteemed the free favour of God. I grant, then, that this
Divine benediction is to be expected by the faithful, that the
better they have used the former measures of grace, they shall
afterwards be enriched with proportionably greater degrees of
it. But I assert that this use also is from the Lord, and that
this remuneration proceeds from his gratuitous benevolence.
They are equally awkward and unhappy in their use of the
trite distinction of operating and cooperating grace. Augustine
has used it indeed, but softens it by a suitable definition ; that
God in cooperating completes what in operating he begins, and
that it is the same grace, but derives its name from the different
mode of its efficiency. Whence it follows, that he makes no
partition of the work between God and us, as though there

{d) 1 John iii. 9. (e) Matt. xxv. 23, 29. Luke xix. 17, 26.

CHAP. III.] CHRISTIAN RELIGION'. 275

were a mutual concurrence from the respective exertions of
each ; but that he only designates the multiphcation of grace.
To the same purpose is what he elsewhere asserts, that the
good will of man precedes many of the gifts of God, but is
itself one of their number. Whence it follows, that he leaves
nothing for it to arrogate to itself This is also particularly
expressed by Paul. For having said that ''it is God which
worketh in us both to will and to do," (/) he immediately
adds, that he does both " of his own good pleasure," signifying
by this expression that these are acts of gratuitous benignity.
Now, to their wonted assertion, that after we have admitted the
first grace, our own endeavours cooperate with the grace which
follows, I reply, if they mean that, after having been once
subdued by the Divine power to the obedience of righteousness,
we voluntarily advance, and are disposed to follow the gui-
dance of grace, I make no objection. For it is very certain, that
where the grace of God reigns, there is such a promptitude of
obedience. But whence does this arise but from the Spirit
of God, who, uniformly consistent with himself, cherishes and
strengthens to a constancy of perseverance that disposition of
obedience which he first originated ? But if they mean that
man derives from himself an ability to cooperate with the
grace of God, they are involved in a most pestilent error.

XII. And to this purpose they falsely and ignorantly pervert
that observation of the Apostle, " I laboured more abundantly
than they all ; yet not I, but the grace of God which was with
me." (g) For they understand it in this manner ; that because
his preference of himself to all others might appear rather too
arrogant, he corrects it by referring the praise to the grace of
God ; but yet so as to denominate himself a cooperator with
grace. It is surprising that so many men, not otherwise erro-
neous, have stumbled at this imaginary difficulty. For the
Apostle does not say that the grace of God laboured with him,
to make himself a partner in the labour ; but rather by that
correction ascribes the whole praise of the labour to grace
alone. "It is not I," says he, "that have laboured, but the
grace of God which was with me." They have been deceived
by an ambiguity of expression ; but still more by a preposte-
rous translation, in which the force of the Greek article is omit-
ted. For if you translate it literally, he says, not that grace
was cooperative with him, but that the grace which was with
him was the author of all. And the same is maintained by
Augustine, though briefly, yet without obscurity, when he
thus expresses himself: " The good will of man precedes
many of the gifts of God, but not all. But of those which it

(/) Phil. ii. 13. (jr) 1 Cor. xv. 10.

276 INSTITUTES OF THE [bOOK II.

precedes it is itself one." Then follows this reason ; because
it is written, " The God of my mercy shall prevent me." (h)
And, " Mercy shall follow me." (i) It prevents the miwilling,
that he may will ; it follows the willing, that he may not will
in vain." With this agrees Bernard, who introduces the Church,
saying, " Draw me unwilling, to make me willing ; draw me
inactive, to make me run."

XIII. Now, let us hear Augustine speak in his own words,
lest the sophists of the Sorbonne, those Pelagians of the present
age, according to their usual custom, accuse us of opposing the
whole current of antiquity. In this they imitate their father
Pelagius, by whom Augustine was formerly obliged to enter
into the same field of controversy. In his treatise De Corr.
et Grat., addressed to Valentine, he treats very much at large
what I shall recite briefly, but in his own words : " That to
Adam was given the grace of persevering in good if he chose ;
that grace is given to us to will, and by willing to overcome
concupiscence. That Adam therefore had the power if he had
the v.all, but not the will that he might have the power ; but
that it is given to us to have both the will and the power.
That the primitive liberty was a power to abstain from sin, but
that ours is much greater, being an inability to commit sin."
And lest he should be supposed to speak of the perfection to
be enjoyed after the attainment of a state of immortality, as
Lombard misinterprets his meaning, he presently removes this
difficulty. For he says, " the will of the saints is so inflamed by
the Holy Spirit, that they therefore have an ability, because
they have such a will ; and that their having such a will pro-
ceeds from the operations of God." For if, amidst such great
weakness, which still requires "strength" to be "made per-
fect " {k) for the repressing of pride, they were left to their
own Avill, so as to have ability, through the Divine assistance,
if they were willing, and God did not operate in them to pro-
duce that will ; among so many temptations and infirmities
their will would fail, and therefore they could not possibly
persevere. The infirmity of the human will, then, is succoured,
that it may be invariably and inseparably actuated by Divine
grace, and so, notwithstanding all its weakness, may not fail.
He afterwards discusses more at large how our hearts necessa-
rily follow the impulse of God ; and he asserts that the Lord
draws men with their own wills, but that those wills are such as
he himself has formed. Now, we have a testimony from the
mouth of Augustine to the point which we are principally en-
deavouring to establish ; that grace is not merely offered by
the Lord to be either received or rejected, according to the free

(A) Psalm lix. 10. (i) Psalm xxiii. 6. {k) 2 Cor. xii. 9.

CHAP.

111.] CHRISTIAN RELIGION. 277

choice of each individual, but that it is grace which produces
both the choice and the will in the heart ; so that every subse-
quent good work is the fruit and effect of it, and that it is
obeyed by no other will but that which it has produced. For
this is his language also in another place — that it is grace alone
which performs every good work in us.

XIV. When he observes that the will is not taken away by
grace, but only changed from a bad one into a good one, and
when it is good, assisted ; he only intends that man is not
drawn in such a manner as to be carried away by an external
impulse, without any inclination of his mind ; but that he is
internally so disposed as to obey from his very heart. That
grace is specially and gratuitously given to the elect, he main-
tains in an epistle to Boniface, in the following language :
" We know that the grace of God is not given to all men ; and
that to them to whom it is given, it is given neither according
to the merits of works, nor according to the merits of will, but
by gratuitous favour ; and to those to whom it is not given, we
know that it is not given by the righteous judgment of God."
And in the same epistle, he strenuously combats that opinion,
which supposes that subsequent grace is given to the merits of
men, because by not rejecting the first grace they showed
themselves worthy of it. For he wishes Pelagius to allow
that grace is necessary to us for every one of our actions, and
is not a retribution of our works, that it may be acknowledged
to be pure grace. But the subject cannot be comprised in a
more concise summary than in the eighth chapter of his treatise
addressed to Valentine ; where he teaches, that the human will
obtains, not grace by liberty, but liberty by grace ; that being
impressed by the same grace with a disposition of delight, it
is formed for perpetuity ; that it is strengthened with invinci-
ble fortitude ; that while grace reigns, it never falls, but, de-
serted by grace, falls immediately ; that by the gratuitous
mercy of the Lord, it is converted to what is good, and, being
converted, perseveres in it ; that the first direction of the hu-
man will to that which is good, and its subsequent constancy,
depend solely on the will of God, and not on any merit of
man. Thus there is left to man such a free will, if we choose
to give it that appellation, as he describes in another place, that
he can neither be converted to God nor continue in God but
by grace ; and that all the ability which he has is derived from
grace.

278 INSTITUTES OF THE [bOOK II.

CHAPTER IV.

THE OPERATION OF GOD IN THE HEARTS OF MEN.

It has now, I apprehend, been sufficiently proved, that man
is SO enslaved by sin, as to be of his own nature incapable of
an eifort, or even an aspiration, towards that which is good.
We have also laid down a distinction between coaction and
necessity, from which it appears that while he sins necessarily,
he nevertheless sins voluntarily. But since, while he is de-
voted to the servitude of the devil, he seems to be actuated by
his will, rather than by his own, it remains for us to explain
the nature of both kinds of influence. There is also this
question to be resolved, whether any thing is to be attributed
to God in evil actions, in which the Scripture intimates that
some influence of his is concerned. Augustine somewhere
compares the human will to a horse, obedient to the direction
of his rider ; and God and the devil he compares to riders.
" If God rides it, he, like a sober and skilful rider, manages it
in a graceful manner ; stimulates its tardiness ; restrains its
immoderate celerity ; represses its wantonness and wildness ;
tames its perverseness, and conducts it into the right way.
But if the devil has taken possession of it, he, like a foolish
and wanton rider, forces it through pathless places, hurries it
into ditches, drives it down over precipices, and excites it to
obstinacy and ferocity." With this similitude, as no better
occurs, we will at present be content. When the will of a
natural man is said to be subject to the power of the devil, so
as to be directed by it, the meaning is, not that it resists and is
compelled to a reluctant submission, as masters compel slaves
to an unwilling performance of their commands, but that,
being fascinated by the fallacies of Satan, it necessarily sub-
mits itself to all his directions. For those whom the Lord
does not favour with the government of his Spirit, he abandons,
in righteous judgment, to the influence of Satan. Wherefore
the Apostle says, that " the god of this world hath blinded the
minds of them which believe not," who are destined to de-
struction, ''lest the light of the gospel should shine unto
them." (I) And in another place, that he " worketh in the
children of disobedience." (ni) The blinding of the wicked,
and all those enormities which attend it, are called the works
of Satan ; the cause of which must nevertheless be sought

0 2 Cor. iv. 4. (m) Eph. ii. 2.

CHAP. IV.] CHRISTIAN RELIGION. 27*9

only in the human will, from which proceeds the root of evil,
and in which rests the foundation of the kingdom of Satan,
that is, sin,

II. Very different, in such instances, is the method of the
Divine operation. And that we may have a clearer view of it,
let us take as an example the calamity which holy Job suffered
from the Chaldeans, (n) The Chaldeans massacred his shep-
herds, and committed hostile depredations on his flock. Nov/,
the wickedness of their procedure is evident ; yet in these
transactions Satan w^as not unconcerned ; for with him the
history states the whole affair to have originated. But Job
himself recognizes in it the work of the Lord, whom he asserts
to have taken from him those things of which he had been
plundered by the Chaldeans. How can we refer the same
action to God, to Satau, and to man, as being each the author
of it, without either excusing Satan by associating him with
God, or making God the author of evil ? Very easily, if we
examine, first, the end for which the action was designed, and
secondly, the manner in which it was effected. The design
of the Lord is to exercise the patience of his servant by ad-
versity ; Satan endeavours to drive him to despair : the Chalde-
ans, in defiance of law and justice, desire to enrich themselves
by the property of another. So great a diversity of design
makes a great distinction in the action. There is no less
difference in the manner. The Lord permits his servant to be
afflicted by Satan : the Chaldeans, whom he commissions to
execute his purpose, he permits and resigns to be impelled by
Satan : Satan, with his envenomed stings, instigates the minds
of the Chaldeans, otherwise very depraved, to perpetrate the
crime : they furiously rush into the act of injustice, and over-
whelm themselves in criminality. Satan therefore is properly
said to work in the reprobate, in whom he exercises his do-
minion ; that is, the kingdom of iniquity. God also is said to
work in a way proper to himself, because Satan, being the
instrument of his wrath, turns himself hither and thither at his
appointment and command, to execute his righteous judgments.
Here I allude not to the universal influence of God, by which
all creatures are sustained, and from which they derive an
ability to perform whatever they do. I speak only of that
special influence which appears in every particular act. We
see, then, that the same action is without absurdity ascribed to
God, to Satan, and to man ; but the variety in the end and in
the manner, causes the righteousness of God to shine without
the least blemish, and the iniquity of Satan and of man to
betray itself to its own disgrace.

(n) Job i.

280 INSTITUTES OF THE [bOOK II.

III. The fpcthers are sometimes too scrupulous on this sub-
ject, and afraid of a simple confession of the truth, lest they
should afford an occasion to impiety to speak irreverently and
reproachfully of the works of God, Though I highly approve
this sobriety, yet I think we are in no danger, if we simply
maintain what the Scripture delivers. Even Augustine at one
time was not free from this scrupulosity ; as when he says that
hardening and blinding belong not to the operation, but to the
prescience of God. But these subtleties are inconsistent with
numerous expressions of the Scripture, which evidently import
some intervention of God beyond mere foreknowledge. And
Augustine himself, in his fifth book against Julian, contends
very largely, that sins proceed not only from the permission or
the prescience, but from the power of God, in order that former
sins may thereby be punished. So also what they advance
concerning permission is too weak to be supported. God is
very frequently said to blind and harden the reprobate, and to
turn, incline, and influence their hearts, as I have elsewhere
more fully stated. But it affords no explication of the nature
of this influence to resort to prescience or permission. We
answer, therefore, that it operates in two ways. For, since,
when his light is removed, nothing remains but darkness and
blindness ; since, when his Spirit is withdrawn, our hearts har-
den into stones ; since, when his direction ceases, they are
warped into obliquity ; he is properly said to blind, harden, and
incline those whom he deprives of the power of seeing, obey-
ing, and acting aright. The second way, which is much more
consistent with strict propriety of language, is, when, for the
execution of his judgments, he, by means of Satan, the mi-
nister of his wrath, directs their counsels to what he pleases, and
excites their wills and strengthens their efforts. Thus, when
Moses relates that Sihon the king would not grant a free pas-
sage to the people, because God had " hardened his spirit, and
made his heart obstinate," he immediately subjoins the end of
God's design : '•' That he might deliver him into thy hand." (o)
Since God willed his destruction, the obduration of his heart,
therefore, was the Divine preparation for his ruin.

IV. The following expressions seem to relate to the former
method : " He removeth away the speech of the trusty, and
taketh away the understanding of the aged. He taketh away
the heart of the chief people of the earth, and causeth them to
wander in a wilderness where there is no way." [p] Again : " O
Lord, why hast thou made us to err from thy ways, and har-
dened our heart from thy fear? " {q) For these passages rather
indicate what God makes men by deserting them, than show

(o) Deut. ii. 30. {p) Job xii. 20, 24. {q) Isaiah Ixiii. 17.

CHAP. IV.] CHRISTIAN RELIGION. 281

how he performs his operations within them. But there are
other testimonies, which go further ; as those which relate to
the hardening of Pharaoh : " I will harden his (Pharaoh's)
heart, that he shall not let the people go." (r) Afterwards the
Lord says, " I have hardened his heart." (s) Did he harden it
by not mollifying it ? That is true ; but he did somewhat
more, for he delivered his heart to Satan to be confirmed in
obstinacy ; whence he had before said, " I will harden his
heart." The people march out of Egypt ; the inhabitants of
the country meet them in a hostile manner : by whom were
they excited? Moses expressly declared to the people, that
it was the Lord who had hardened their hearts, (t) The
Psalmist, reciting the same history, says, " He turned their heart
to hate his people." (v) Now, it cannot be said that they fell in
consequence of being deprived of the counsel of God. For
if they are " hardened " and " turned," they are positively in-
clined to that point. Besides, whenever it has pleased him
to punish the transgressions of his people, how has he ex-
ecuted his work by means of the reprobate ? In such a manner
that any one may see, that the efficacy of the action proceeded
from him, and that they were only the ministers of his will.
Wherefore he threatened sometimes that he would call them
forth by hissing, (w) sometimes that he would use them as a
net (x) to entangle, sometimes as a hammer (y) to strike the
people of Israel. But he particularly declared himself to be
operative in them, when he called Sennacherib an axe, (z)
which was both directed and driven by his hand. Augustine
somewhere makes the following correct distinction : " that they
sin, proceeds from themselves ; that in sinning they perform
this or that particular action, is from the power of God, who
divides the darkness according to his pleasure."

V. Now that the ministry of Satan is concerned in instiga-
ting the reprobate, whenever the Lord directs them hither or
thither by his providence, may be sufficiently proved even
from one passage. For it is frequently asserted in Samuel that
an evil spirit of the Lord, and an evil spirit from the Lord, either
agitated or quitted Saul, (a) To refer this to the Holy Spirit
were impious. An impure spirit, therefore, is called a spirit of
God, because it acts according to his command and by his power,
being rather an instrument in the performance of the action,
than itself the author of it. We must add, also, what is ad-
vanced by Paul, that "God shall send strong delusion, that
they who believed not the truth should believe a lie." (b) Yet

(r) Exod. iv. 21. (s) Exod. vii. 3. (t) Deut. ii. 30.

(v) Psalm cv. 25. (?c) Isaiah v. 26; vii. 18.

(x) Ezek. xii. 13; xvii. 20. (t/) Jer. 1. 23. (2) Isaiah x. 15.

(a) 1 Sam. xvi. 14 ; xviii. 19; xix. 19. (0) 2 Thess. ii. 11, 12.

VOL. I, 36

282 INSTITUTES OF THE [bOOK II.

there is always a wide difference, even in the same work, be-
tween the operation of God and the attempts of Satan and
wicked men. He makes the evil instruments, which he has in
his hand, and can turn as he pleases, to be subservient to his
justice. They, as they are evil, produce the iniquity which
the depravity of their nature has conceived. The other argu-
ments, which tend to vindicate the majesty of God from every
calumny, and to obviate the cavils of the impious, have already
been advanced in the chapter concerning Providence. For, at
present, I only intend briefly to show how Satan reigns in the
reprobate man, and how the Lord operates in them both.

VI. But what liberty man possesses in those actions which
in themselves are neither righteous nor wicked, and pertain
rather to the corporeal than to the spiritual life, although we
have before hinted, has not yet been explicitly stated. Some
have admitted him in such things to possess a free choice ;
rather, as I suppose, from a reluctance to dispute on a subject
of no importance, than from an intention of positively assert-
ing that which they concede. Now, though I grant that they
who believe themselves to be possessed of no power to justify
themselves, believe what is principally necessary to be known
in order to salvation, yet I think that this point also should
not be neglected, that we may know it to be owing to the
special favour of God, whenever our mind is disposed to choose
that which is advantageous for us ; whenever our will inclines
to it ; and, on the other hand, whenever our mind and under-
standing avoid what would otherwise hurt us. And the power
of the providence of God extends so far, as not only to cause
those events to succeed which he foresees will be best, but also
to incline the wills of men to the same objects. Indeed, if we
view the administration of external things with our own rea-
son, we shall not doubt their subjection to the human will ;
but if we listen to the numerous testimonies, which proclaim
that in these things also the hearts of men are governed by the
Lord, they will constrain us to submit the will itself to the
special influence of God. Who conciliated the minds of the
Egyptians towards the Israelites, (c) so as to induce them to
lend them the most valuable of their furniture ? They would
never have been induced to do this of their own accord. It
follows, therefore, that their hearts were guided by the Lord
rather than by an inclination of their own. And Jacob, if he
had not been persuaded that God infuses various dispositions
into men according to his pleasure, would not have said con-
cerning his son Joseph, whom he thought to be some profane
Egyptian, " God Almighty give you mercy before the man." (d)

(c) Exod. xi. 3. {d) Gen. xliii. 14.

CHAP. IV.] CHRISTIAN RELIGION. 283

As the whole Church confesses in the Psalms, that, when God
chose to compassionate her, he softened the hearts of the cruel
nations into clemency, (e) Again, when Saul was so inflamed
with rage, as to prepare himself for war, it is expressly men-
tioned as the cause, that he was impelled by the Spirit of
God. (/) Who diverted the mind of Absalom from adopting
the counsel of Ahithophel, which used to be esteemed as an
oracle ? (g") Who inclined Rehoboam to be persuaded by the
counsel of the young men? (h) Who caused the nations, that
before were very valiant, to feel terror at the approach of the
Israelites ? Rahab the harlot confessed that this was the work
of God. Who, on the other hand, dejected the minds of the
Israelites with fear and terror, but he who had threatened in
the law that he would " send a faintness into their hearts ? " (i)
VII. Some one will object, that these are peculiar examples,
to the rule of which, things ought by no means universally to
be reduced. But I maintain, that they are sufficient to prove
that for which I contend ; that God, whenever he designs to
prepare the way for his providence, inclines and moves the
wills of men even in external things, and that their choice is
not so free, but that its liberty is subject to the will of God.
That your mind depends more on the influence of God, than
on the liberty of your own choice, you must be constrained to
conclude, whether you are willing or not, from this daily expe-
rience, that in aflairs of no perplexity your judgment and un-
derstanding frequently fail ; that in undertakings not arduous
your spirits languish ; on the other hand, in things the most
obscure, suitable advice is immediately offered ; in things great
and perilous, your mind proves superior to every difficulty.
And thus I explain the observation of Solomon, " The hearing
ear, and the seeing eye, the Lord hath made even both of
them." (k) For he appears to me to speak, not of their crea-
tion, but of the peculiar favour of God displayed in theii per-
forming their functions. When he says, that "the king's heart
is in the hand of the Lord ; as the rivers of water, he turneth
it whithersoever he will ; " (/) under one species he clearly
comprehends the whole genus. For if the will of any man
be free from all subjection, that privilege belongs eminently to
the will of a king, which exercises a government in some
measure over the wills of others ; but if the will of the king
be subject to the power of God, ours cannot be exempted from
the same authority. Augustine has a remarkable passage on
this subject : " The Scripture, if it be diligently examined,
shows, not only that the good wills of men, which he turns
from evil into good, and directs to good actions and to eternal

'e) Psalm cvi. 46. (/) 1 Sam. xi. 6. (g) 2 Sam. xvii. 14. (h) 1 Kings xii. 10,
(i) Lev. xxvi. 3(5. (k) Prov. xx. 12. (l) Prov. xxi. 1.

284 INSTITUTES OF THE [bOOK II.

life, but also that those wills which relate to the present life,
are subject to the power of God, so that he, by a most secret,
but yet a most righteous judgment, causes them to be inclined
whither he pleases, and when he pleases, either for the com-
munication of benefits, or for the infliction of punishments."

VIII. Here let the reader remember, that the ability of the
human will is not to be estimated from the event of things, as
some ignorant men are preposterously accustomed to do. For
they conceive themselves fully and ingeniously to establish the
servitude of the human will, because even the most exalted
monarchs have not all their desires fulfilled. But this ability,
of which Ave speak, is to be considered within man, and not to
be measured by external success. For in the dispute concern-
ing free will, the question is not, whether a man, notwithstand-
ing external impediments, can perform and execute whatever
he may have resolved in his mind, but whether in every case
his judgment exerts freedom of choice, and his will freedom
of inclination. If men possess both these, then Attilius Re-
gulus, when confined to the small extent of a cask stuck round
with nails, will possess as much free will as Augustus Caesar,
when governing a great part of the world with his nod.

CHAPTER V.

A REFUTATION OF THE OBJECTIONS COMMONLY URGED IN SUPPORT
OF FREE WILL.

Enough might appear to have been already said on the ser-
vitude of the human will, did not they, who endeavour to over-
throw it with a false notion of liberty, allege, on the contrary,
certain reasons in opposition to our sentiments. First, they
collect together some absurdities, in order to render it odious,
as if it were abhorrent to common sense ; and then they attack
it with testimonies of Scripture. Both these weapons we will
repel in order. If sin, say they, be necessary, then it ceases to
be sin; if it be voluntary, then it may be avoided. These
were also the weapons used by Pelagius in his attacks on Au-
gustine ; with whose authority, however, we wish not to urge
them, till we shall have given some satisfaction on the subject
itself. I deny, then, that sin is the less criminal, because it is
necessary ; I deny also the other consequence, which they
infer, that it is avoidable because it is voluntary. For, if
any one wish to dispute with God, and to escape his judgment

CHAP, v.] CHRISTIAN RELIGION. 285

by the pretext of having been incapable of acting otherwise,
he is prepared with an answer, which we have elsewhere ad-
vanced, that it arises not from creation, but from the corruption
of nature, that men, being enslaved by sin, can will nothing but
what is evil. For whence proceeded that impotence, of which
the ungodly would gladly avail themselves, but from Adam
voluntarily devoting himself to the tyranny of the devil ?
Hence, therefore, the corruption with which we are firmly
bound. It originated in the revolt of the first man from his
Maker. If all men are justly accounted guilty of this rebellion,
let them not suppose themselves excused by necessity, in which
very thing they have a most evident cause of their condemnation.
And this I have before clearly explained, and have given an
example in the devil himself, which shows, that he who sins
necessarily, sms no less voluntarily ; and also in the elect an-
gels, whose will, though it cannot swerve from what is good,
ceases not to be a will. Bernard also judiciously inculcates
the same doctrine, that we are, therefore, the more miserable
because our necessity is voluntary ; which yet constrains us to
be so devoted to it, that we are, as we have already observed,
the slaves of sin. The second branch of their argument is
erroneous ; because it makes an improper transition from what
is voluntary to what is free ; but we have before evinced, that
a thing may be done voluntarily, which yet is not the subject
of free choice.

II. They add, that unless both virtues and vices proceed
from the free choice of the will, it is not reasonable either that
punishments should be inflicted, or that rewards should be
conferred on man. This argument, though first advanced by
Aristotle, yet I grant is used on some occasions by Chrysostom
and Jerome. That it was familiar to the Pelagians, however,
Jerome himself does not dissemble, but even relates their own
words : "If the grace of God operates in us, then the crown
will be given to grace, not to us who labour." In regard to
punishments, I reply, that they are justly inflicted on us, from
whom the guilt of sin proceeds. For of what importance is it,
whether sin be committed with a judgment free or enslaved,
so it be committed with the voluntary bias of the passions ;
especially as man is proved to be a sinner, because he is sub-
ject to the servitude of sin ? With respect to rewards of
righteousness, where is the great absurdity, if we confess that
they depend rather on the Divine benignity than on our own
merits ? How often does this recur in Augustine, " that God
crowns not our merits, but his own gifts ; and that they are
called rewards, not as though they were due to our merits, but
because they are retributions to the graces already conferred on
us ! " They discover great acuteness in this observation, that

286 INSTITUTES OF THE [bOOK II.

there remains no room for merits, if they originate not from
free will ; but in their opinion of the erroneousness of our
sentiment they are greatly mistaken. For Augustine hesitates
not on all occasions to inculcate as certain, what they think it
impious to acknowledge ; as where he says, " What are the
merits of any man ? When he comes not with a merited re-
ward, but with free grace, he alone being free and a deliverer
from sins, finds all men sinners." Again : "If you receive
what is your due, you must be punished. What then is done ?
God has given you not merited punishment, but unmerited
grace. If you wish to be excluded from grace, boast your
merits." Again: "You are nothing of yourself; sins are
yours, merits belong to God ; you deserve punishment ; and
when you come to be rewarded, he will crown his own gifts,
not your merits." In the same sense he elsewhere teaches
that grace proceeds not from merit, but merit from grace.
And a little after he concludes, that God with his gifts pre-
cedes all merits, that thence he may elicit his other merits, and
gives altogether freely, because he discovers nothing as a cause
of salvation. But what necessity is there for further quota-
tions, when his writings are full of such passages ? But the
Apostle will even better deliver them from this error, if they
will hear from what origin he deduces the glory of the saints.
"Whom he did predestinate, them he also called; and whom
he called, them he also justified ; and whom he justified, them
he also glorified." (m) Why, then, according to the Apostle,
are the faithful crowned ? Because by the mercy of the Lord,
and not by their own industry, they are elected, and called, and
justified. Farewell, then, this vain fear, that there will be an
end of all merits if free will be overturned. For it is a proof
of extreme folly, to be terrified and to fly from that to which
the Scripture calls us. " If," says he, " thou didst receive it,
why dost thou glory, as if thou hadst not received it?"(w)
You see that he divests free will of every thing, with the ex-
press design of leaving no room for merits. But yet, the bene-
ficence and liberality of God being inexhaustible and various,
those graces which he confers on us, because he makes them
ours, he rewards, just as if they were our own virtues.

III. They further allege what may appear to be borrowed
from Chrysostom, that if our will has not this ability to choose
good or evil, the partakers of the same nature must be either
all evil or all good. And not very far from this is the writer,
whoever he was, of the treatise On the Calling of the Gentiles,
which is circulated under the name of Ambrose, when he
argues, that no man would ever recede from the faith, unless

:. (m) Rom. viii. 29. (n) 1 Cor, iv. 7.

CHAP, v.] CHRISTIAN RELIGION. 287

the grace of God left us the condition of mutability. In which
it is surprising that such great men were so inconsistent with
themselves. For how did it not occur to Chrysostom, that it
is the election of God, which makes this difference between
men ? We are not afraid to allow, what Paul very strenuously
asserts, that all, without exception', are depraved and addicted
to wickedness ; but with him we add, that the mercy of God
does not permit all to remain in depravity. Therefore, since
we all naturally labour under the same disease, they alone re-
cover to whom the Lord has been pleased to apply his healing
hand. The rest, whom he passes by in righteous judgment,
putrefy in their corruption till they are entirely consumed.
And it is from the same cause, that some persevere to the end,
and others decline and fall in the midst of their course. For
perseverance itself also is a gift of God, which he bestows not
on all men promiscuously, but imparts to whom he pleases. If
we inquire the cause of the difference, why some persevere
with constancy, and others fail through instability, no other
can be found, but that God sustains the former by his power,
that they perish not, and does not communicate the same
strength to the latter, that they may be examples of inconstancy.
IV. They urge further, that exhortations are given in vain,
that the use of admonitions is superfluous, and that reproofs
are ridiculous, if it be not in the power of the sinner to obey.
When similar objections were formerly made to Augustine, he
was obliged to write his treatise On Correction and Grace ; in
which, though he copiously refutes them, he calls his adversa-
ries to this conclusion : " O man, in the commandment learn what
is your duty : in correction learn, that through your own fault
you have it not : in prayer learn whence you may receive what
you wish to enjoy." There is nearly the same argument in the
treatise On the Spirit and Letter, in which he maintains that
God does not regulate the precepts of his law by the ability of
men, but when he has commanded what is right, freely gives
to his elect ability to perform it. This is not a subject that
requires a prolix discussion. First, we are not alone in this
cause, but have the support of Christ and all the Apostles. Let
our opponents consider how they can obtain the superiority in
a contest with such antagonists. Does Christ, who declares
that without him we can do nothing, (o) on that account the
less reprehend and punish those who without him do what is
evil ? Does he therefore relax in his exhortations to every man
to practise good works ? How severely does Paul censure the
Corinthians for their neglect of charity ! [p) Yet he earnestly
prays that charity may be given them by the Lord. In his

(o) John XV. 5. • (p) 1 Cor. iii. 3.

288 INSTITUTES OF THE [bOOK II,

Epistle to the Romans he declares that " it is not of him that
willeth, nor of him that runneth, but of God that showeth
mercy : " {q) yet afterwards he refrains not from the use of
admonition, exhortation, and reproof Why do they not, there-
fore, remonstrate with the Lord, not to lose his labour in such
a manner, by requiring of men those things which he alone
can bestow, and punishing those things which are committed
for want of his grace ? Why do they not admonish Paul to
spare those who are unable to will or run without the previous
mercy of God, of which they are now destitute ? As though
truly the Lord has not the best reason for his doctrine, which
readily presents itself to those who religiously seek it. Paul
clearly shows how far doctrine, exhortation, and reproof, can
of themselves avail towards producing a change of heart, when
he says that "neither is he that planteth any thing, neither he
that watereth ; but " that the efficacy is solely from " God
that giveth the increase." (r) Thus we see that Moses severely
sanctions the precepts of the law, and the Prophets earnestly
urge and threaten transgressors ; whilst, nevertheless, they ac-
knowledge, that men never begin to be wise till a heart is
given them to understand ; that it is the peculiar work of God
to circumcise the heart, and instead of a stony heart to give a
heart of flesh ; to inscribe his law in men's minds ; in a word,
to render his doctrine eff'ectual by a renovation of the soul.

V. What, then, it will be inquired, is the use of exhortations ?
I reply. If the impious despise them with obstinate hearts,
they will serve for a testimony against them, when they shall
come to the tribunal of the Lord; and even in' the present
state they wound their consciences ; for however the most
audacious person may deride them, he cannot disapprove of
them in his heart. But it will be said, What can a miserable
sinner do, if the softness of heart, which is necessary to obe-
dience, be denied him ? I ask. What excuse can he plead,
seeing that he cannot impute the hardness of his heart to any
one but himself? The impious, therefore, who are ready, if
possible, to ridicule the Divine precepts and exhortations, are,
in spite of their own inclinations, confounded by their power.
But the principal utility should be considered in regard to the
faithful, in whom as the Lord performs all things by his Spirit,
so he neglects not the instrumentality of his word, but uses it
with great efficacy. Let it be allowed, then, as it ought to be,
that all the strength of the pious consists in the grace of God,
according to this expression of the Prophet: "I will give them
a new heart, that they may walk in my statutes." (s) But you
will object, Why are they admonished of their duty, and not

(q) Rom. ix. 16. (r) 1 Cor. iii. 7. (s) Ezek. xi. 19, 20.

CHAP, v.] CHRISTIAN RELIGION. 289

rather left to the direction of the Spirit ? Wliy are they im-
portuned with exhortations, when they cannot make more
haste than is produced by the impulse of the Spirit ? Why
are they chastised, if they have ever deviated from the right
way, seeing that they erred through the necessary infirmity of
the flesh ? I reply, V\^ho art thou, O man, that wouldest impose
laws upon God ? If it be his will to prepare us by exhortation
for the reception of this grace, by which obedience to the ex-
hortation is produced, what have you to censure in this econo-
my ? If exhortations and reproofs were of no other advantage
to the pious, than to convince them of sin, they ought not on
that account to be esteemed wholly useless. Now, since, by
the internal operation of the Spirit, they are most effectual to
inflame the heart with a love of righteousness, to shake off"
sloth, to destroy the pleasure and poisonous sweetness of
iniquity, and, on the contrary, to render it hateful and burden-
some, who can dare to reject them as superfluous ? If any
one would desire a plainer answer, let him take it thus : The
operations of God on his elect are twofold — internally, by his
Spirit, externally, by his word. By his Spirit illuminating
their minds and forming their hearts to the love and cultivation
of righteousness, he makes them new creatures. By his word
he excites them to desire, seek, and obtain the same renovation.
In both he displays the efiicacy of his power, according to the
mode of his dispensation. When he addresses the same word
to the reprobate, though it produces not their correction, }et
he makes it efl^'ectual for another purpose, that they may be
confounded by the testimony of their consciences now, and be
rendered more inexcusable at the day of judgment. Thus
Christ, though he pronounces that " no man can come to him,
except the Father draw him," and that the elect come when
they have " heard and learned of the Father," (t) yet himself
neglects not the oflice of a teacher, but with his own mouth
sedulously invites those who need the internal teachings of
the Holy Spirit to enable them to derive any benefit from his
instructions. With respect to the reprobate, Paul suggests that
teaching is not useless, because it is to them " the savour of
death unto death," but " a sweet savour unto God." (v)

VI. Our adversaries are very laborious in collecting testi-
monies of Scripture ; and this with a view, since they cannot
refute us with their weight, to overwhelm us with their num-
ber. But as in battles, when armies come to close combat, the
weak multitude, whatever pomp and ostentation they may
display, are soon defeated and routed, so it will be very easy
for us to vanquish them, with all their multitude. For as all

(t) John vi. 44, 45. (r) 2 Cor. ii. 16.

VOL. I. 37

290 INSTITUTES OF THE [bOOK li.

the passages, which they abuse in their opposition to us, when
properly classed and distributed, centre in a very few topics,
one answer will be sufficient for many of them ; it will not be
necessary to dwell on a particular explication of each. Their
principal argument they derive from the precepts ; which they
suppose to be so proportioned to our ability, that whatever they
can be proved to require, it necessarily follows Ave are capable
of performing. They proceed, therefore, to a particular detail
of them, and by them measure the extent of our strength.
Either, say they, God mocks us, when he commands holiness,
piety, obedience, chastity, love, and meekness, and when he
forbids impurity, idolatry, unchastity, anger, robbery, pride,
and the like ; or he requires only such things as we have
power to perform. Now, almost all the precepts which they
collect, may be distributed into three classes. Some require
the first conversion to God ; others simply relate to the observa-
tJpn of the law ; others enjoin perseverance in the grace of
God already received. Let us first speak of them all in general,
and then proceed to the particulars. To represent the ability
of man as coextensive with the precepts of the Divine law, has
indeed for a long time not been unusual, and has some appear-
ance of plausibility ; but it has proceeded from the grossest
ignorance of the law. For those who think it an enormous
crime to say that the observation of the law is impossible,
insist on this very cogent argument, that otherwise the law
was given in vain. For they argue just as if Paul had never
said any thing concerning the law. But, pray, what is the
meaning of these expressions — "The law was added because
of transgressions ; " " by the law is the knowledge of sin ; "
" the law worketh wrath ; " " the law entered that the offence
might abound ? " {w) Do they imply a necessity of 'its being
limited to our ability, that it might not be given in vain ? Do
they not rather show that it was placed far beyond our ability,
in order to convince us of our impotence ? According to the
definition of the same Apostle, " the end of the commandment
is charity." (.r) But when he wishes the minds of the Thes-
salonians to " abound in love," {y) he plainly acknowledges
that the law sounds in our ears in vain, unless God inspire the
principles of it into our hearts.

VII. Indeed, if the Scripture taught only that the law is the
rule of life, to which our conduct ought to be conformed, I
would immediately accede to their opinion. But since it care-
fully and perspicuously states to us various uses of the law, it
will be best to consider the operation of the law in man accord-
ing to that exposition. As far as relates to the present argument,

{id) Gal. lii. 19. Rom. iii. 20 ; iv- 15 ; v. 20.
(z) 1 Tiui. i. 5. (t/) I Thess. iii. 12.

CHAP, v.] CHRISTIAN RELIGION. 29t

when it has prescribed any thing to be performed by us, it
teaches that the power of obedience proceeds from the good-
ness of God, and therefore invites us to pray that it may be
given us. If there were only a commandment, and no pro-
mise, there would be a trial of the sufficiency of our strength to
obey the commandment ; but since the commands are con-
nected with promises, which declare that we must derive not
only subsidiary power, but our whole strength, from the assist-
ance of Divine grace, they furnish abundant evidence that we
are not only unequal to the observation of the law, but alto-
gether incapable of it. Wherefore let them no more urge tlie
proportion of our ability to the precepts of the law, as though
the Lord had regulated the standard of righteousness, which
he designed to give in the law, according to the measure of our
imbecility. It should rather be concluded from the promises,
how unprepared we are of ourselves, since we stand in such
universal need of his grace. But will it, say they, be credited
by any, that the Lord addressed his law to stocks and stones ?
I reply, that no one will attempt to inculcate such a notion.
For neither are the impious stocks or stones, when they are
taught by the law the contrariety of their dispositions to God,
and are convicted of guilt by the testimony of their own minds ;
nor the pious, when, admonished of their own impotence, they
have recourse to the grace of God. To this purpose are
the following passages from Augustine : " God gives com-
mands which we cannot perform, that we may know what
we ought to request of him. The utility of the precepts is
great, if only so much be given to free will, that the grace of
God may receive the greater honour. Faith obtains what the
law commands ; and the law therefore commands, that faith
may obtain that which is commanded by the law : moreover
God requires faith itself of us, and finds not what he requires,
unless he has given what he finds." Again : " Let God give
what he enjoins, and let him enjoin what he pleases."

VIII. This will more clearly appear in an examination of
the three kinds of precepts which we have already mentioned.
The Lord, both in the law and in the prophets, frequently
commands us to be converted to him ; (z) but the Prophet, on
the other hand, says, "Turn thou me, and I shall be turned."
"After that I was turned, I repented," &c. (a) He commands
lis to circumcise our hearts ; but he announces by Moses, that
th:^ circumcision is the work of his own hand. (6) He fre-
quently requires newness of heart ; but elsewhere declares that
this is his own gift, (c) " What God promises," Augustine says,
" we do not perform ourselves through free will or nature ; but

(2) Joel ii. 12. (b) Deut. x. 16, and xxx. 6.

(a) Jer. xxxi. 18, 19. (c) Jer. iv. 4. Ezek. xxxvi. 26.

292 INSTITUTES OP THE [bOOK f .

he does it himself by his grace." And this is the observation to
which he himself assigns the fifth place in his enumeration of
Ticonins's rules of Christian doctrine ; that we should make a
proper distinction between the law and the promises, or be-
tween the commandments and grace. This may suffice, in
answer to those who from the precepts infer an ability in man
to obey them, that they may destroy the grace of God, by
which those very precepts are fulfilled. The precepts of the
second class are simple, enjoining on us the worship of God,
constant submission to his will, observance of his commands,
and adherence to his doctrine. But there are innumerable pas-
sages, which prove that the highest degree of righteousness,
sanctity, piety, and purity, capable of being attained, is his
o^\"n gift. Of the third class is that exhortation of Paul and
Barnabas to the faithful, mentioned by Luke, " to continue in
the grace of God." (d) But whence the grace of perseverance
should be sought, the same Apostle informs us, when he says,
'•' Finally, my brethren, be strong in the Lord." (e) In another
place he cautions us to "grieve not the Holy Spirit of God,
whereby we are sealed unto the day of redemption." (/) But
because what he there requires could not be performed by men,
he prays for the Thessalonians, " that our God would count
them worthy of this calling, and fulfil all the good pleasure
of his goodness, and the work of faith with power." (g)
Thus, also, in the Second Epistle to the Corinthians, treating
of alms, he frequently commends their benevolent and pious
disposition; (A) yet a little after he gives thanks to God
for having inclined the heart of Titus to " accept " or un-
dertake " the exhortation." If Titus could not even use
his own tongue to exhort others without having been prompted
by God, how should others have been inclined to act, unless
God himself had directed their hearts ?

IX. Our more subtle adversaries cavil at all these testimo-
nies, because there is no impediment, they say, that prevents
our exerting our own ability, and God assisting our weak ef-
forts. They adduce also passages from the Prophets, where
the accomplishment of our conversion seems to be divided
equally between God and us. " Turn ye unto me, and I will
turn unto you." (^) What assistance we receive from the Lord
has already been shown, and needs not to be repeated here.
I wish only this single point to be conceded to me, that it is in
vain to infer our possession of ability to fulfil the law from
God's command to us to obey it ; since it is evident, that for
the performance of all the Divine precepts, the grace of the

(d) Acts xiii. 43. (/) Eph. iv. 30. (h) 2 Cor. viii. 1, &c.

(e) Eph. vi. 10. (g) 2 Thess. i. 11. (i) Zech. i. 3.

CHAP, v.] CHRISTIAN RELIGION. 293

Legislator is both necessaiy for us, and promised to us ; and
hence it follows, that at least more is required of us than we
are capable of performing. Nor is it possible for any cavils to
explain away that passage of Jeremiah, which assures us, that
the covenant of God, made with his ancient people, was frus-
trated because it was merely a literal one ; (k) and that it can
only be confirmed by the influence of the Spirit, who forms the
heart to obedience. Nor does their error derive any support
from this passage : " Turn ye unto me, and I will turn unto
you." For this denotes, not that turning of God in which he
renovates our hearts to repentance, but that in which he de-
clares his benevolence and kindness by external prosperity ;
as by adversity he sometimes manifests his displeasure. When
the people of Israel, therefore, after having been harassed with
miseries and calamities under various forms, complained that
God was departed from them, he replies that his benignity will
not fail them if they return to rectitude of life, and to himself,
who is the standard of righteousness. The passage, then, is
miserably perverted, when it is made to represent the work of
conversion as divided between God and men. ^We have ob-
served the greater brevity on these points, because it will be a
more suitable place for this argument when we treat of the Law.
X. The second description of arguments is nearly allied to
the first. They allege the promises, in which God covenants
with our will ; such as, " Seek good, and not evil, that ye
may live." '' If ye be willing and obedient, ye shall eat the
good of the land ; but if ye refuse and rebel, ye shall be de-
voured with the sword ; for the mouth of the Lord hath spo-
ken it." (l) Again : " If thou Avilt put away thine abominations
out of my sight, then shalt thou not remove." '' If thou shalt
hearken diligently unto the voice of the Lord thy God, to ob-
serve and to do all his commandments which I command thee
this day, the Lord thy God will set thee on high above all
nations of the 'earth ; " (m) and other similar passages. They
consider it an absurdity and mockery, that the benefits which
the Lord offers in the promises are referred to our will, unless
it be in our power either to confirm or to frustrate them. And
truly it is very easy to amplify this subject with eloquent com-
plaints, that we are cruelly mocked by the Lord, when he an-
nounces that his benignity depends on our will, if that will be
not in our own power ; that this would be egregious liberality
in God, to present his benefits to us in such a manner, that we
should have no power to enjoy them ; and that there must be
a strange certainty in his promises, if they depend on a thing
impossible, so that they can never be fulfilled. Concerning

{k) Jer. xxxi. 32. (/) Amos v. 14. Isaiah i. 19, 20.

(m) Jer. iv. 1. Deut. xxviii. 1.

294 INSTITUTES OF THE [bOOK II.

promises of this kind, to which a condition is annexed, we
shall speak in another place, and evince that there is no absur-
dity in the impossibility of their completion. With respect to
the present question, I deny that God is cruel or insincere to us,
when he invites us to merit his favours, though he knows us to
be altogether incapable of doing this. For as the promises are
offered equally to the faithful and to the impious, they have
their use with them both. As by the precepts God disturbs
the consciences of the impious, that they may not enjoy too
much pleasure in sin without any recollection of his judgments,
so in the promises he calls them to attest how unworthy they
are of his kindness. For who can deny that it is most equita-
ble and proper for the Lord to bless those who Avorship him,
and severely to punish the despisers of his majesty ? God acts,
therefore, in a right and orderly manner, when, addressing the
impious, who are bound with the fetters of sin, he adds to the
promises this condition, that when they shall have departed
from their wickedness, they shall then, and not till then, enjoy
his favours ; even for this sole reason, that they may know that
they are deservedly excluded from those benefits which belong
to the worshippers of the true God. On the other hand, since
he designs by all means to stimulate the faithful to implore his
grace, it will not be at all strange, if he tries in his promises
also, what we have shown he does with considerable effect in
his precepts. Being instructed by the precepts concerning the
will of God, we are apprized of our misery, in having our hearts
so completely averse to it ; and are at the same time excited to
invoke his Spirit, that we may be directed by him into the
right way. But because our sluggishness is not sufficiently
roused by the precepts, God adds his promises, to allure us by
their sweetness to the love of his commands. Now, in propor-
tion to our increased love of righteousness will be the increase
of our fervour in seeking the grace of God. See how, in these
addresses, "If ye be willing," "If ye be obedient," the Lord
neither attributes to us an unlimited power to will and to obey,
nor yet mocks us on account of our impotence.

XI. The third class of arguments also has a great affinity
with the preceding. For they produce passages in which God
reproaches an ungrateful people, that it was wholly owing to
their own fault that they did not receive blessings of all kinds
from his indulgent hand. Of this kind are the following pas-
sages : " The Amalekites and the Canaanites are there before
you, and ye shall fall by the sword; because ye are turned
away from the Lord. " (n) "Because I called you, but ye an-
swered not, therefore will I do unto this house as I have done

(n) Numb. xiv. 43.

CHAP, v.] CHRISTIAN RELIGION. 295

to Shiloh." (o) Again : " This is a nation that obeyeth not
the voice of the Lord their God, nor receiveth correction : the
Lord hath rejected and forsaken the generation of his wrath." (p)
Again : " They obeyed not thy voice, neither walked in thy
law ; they have done nothing of all that thou commandedst
them to do : therefore thou hast caused all this evil to come
upon them." (q) How, say they, could such reproaches be ap-
plicable to those who might immediately reply, It is true that
we desired prosperity and dreaded adversity ; but our not obey-
ing the Lord, or hearkening to his voice, in order to obtain
good and to avoid evil, has been owing to our want of liberty,
and subjection to the dominion of sin. It is in vain, therefore,
to reproach us with evils, which we had no power to avoid.
In answer to this, leaving the pretext of necessity, which is
but a weak and futile plea, I ask whether they can exculpate
themselves from all guilt. For if they are convicted of any
fault, the Lord justly reproaches them with their perverseness,
as the cause of their not having experienced the advantage of
his clemency. Let them answer, then, if they can deny that
their own perverse will was the cause of their obstinacy. If
they find the source of the evil within themselves, why do
they so earnestly inquire after extraneous causes, that they
may not appear to have been the authors of their own ruin ?
But if it be true that sinners are deprived of the favours of God,
and chastised with his punishments, for their own sin, and
only for their own, there is great reason why they should hear
those reproaches from his mouth ; that if they obstinately per-
sist in their crimes, they may learn in their calamities rather to
accuse and detest their iniquity, than to charge God with un-
righteous cruelty ; that if they have not cast off all docility,
they may become weary of their sins, the demerits of which
they see to be misery and ruin, and may return into the good
way, acknowledging in a serious confession the very thing for
which the Lord rebukes them. And that those reproofs, which
are quoted from the Prophets, have produced this beneficial
effect on the faithful, is evident from the solemn prayer of
Daniel, given us in his ninth chapter. Of the former use of
them we find an example in the Jews, to whom Jeremiah is
commanded to declare the cause of their miseries ; though
nothing could befall them, otherwise than the Lord had foretold.
'' Thou shall speak all these words unto them ; but they will not
hearken to thee : thou shalt also call unto them ; but they will
not answer thee." (r) For what purpose, then, it will be asked,
did they speak to persons that were deaf? It was in order
that, in spite of their disinclination and aversion, they might

(o) Jer. vii. 13, 14. (j)) Jer. vii. 28, 29. (q) Jer. xxxii. 23. (r) Jer. vii. 27.

296 INSTITUTES OF THE [bOOK II.

know what was declared to them to be true ; that it was an
abominable sacrilege to transfer to God the guilt of their crimes,
which belonged solely to themselves. With these few solu-
tions, we may very easily despatch the immense multitude of
testimonies, which the enemies of the grace of God are accus-
tomed to collect, both from the precepts of the law, and from
the expostulations directed to transgressors of it, in order to es-
tablish the idol of free will. In one psalm the Jews are stigma-
tized as " a stubborn and rebellious generation, a generation that
set not their heart aright." (s) In another, the Psalmist exhorts
the men of his age to " harden not their hearts ; " {t) whicli im-
plies, that all the guilt of rebellion lies in the perverseness of
men. But it is absurd to infer from this passage that the heart
is equally flexible to either side ; whereas " the preparation "
of it is "from the Lord." [v) The Psalmist says, "I have in-
clined my heart to perform thy statutes ; " [ui] because he had
devoted himself to the service of God without any reluctance,
but with a cheerful readiness of mind. Yet he boasts not of
being himself the author of this inclination, which in the same
psalm he acknowledges to be the gift of God. {x) We should
remember, therefore, the admonition of Paul, when he commands
the faithful to " work out " their " own salvation with fear and
trembling; for it is God which worketh in" them "both to
will and to do." {y) He assigns them a part to perform, that
they may not indulge themselves in carnal negligence ; but by
inculcating "fear and trembling," he humbles them, and re-
minds them that this very thing, which they are commanded
to do, is the peculiar work of God. In this he plainly suggests
that the faithful act, if I may be allowed the expression, pas-
sively, inasmuch as they are furnished with strength from
heaven, that they may arrogate nothing at all to themselves.
Wherefore, when Peter exhorts us to "add to " our "faith, vir-
tue," {z) he does not allot us an under part to be performed, as
though we could do any thing separately, of ourselves ; he
only arouses the indolence of the flesh, by which faith itself is
frequently extinguished. To the same purpose is the exhorta-
tion of Paul : " Quench not the Spirit ; " (a) for slothfulness
gradually prevails over the faithful, unless it be corrected. But
if any one should infer from this, that it is at his own option to
cherish the light oflered him, his ignorance will easily be refu-
ted ; since this diligence which Paul requires, proceeds only
from God. For we are also frequently commanded to " cleanse
ourselves from all filthiness," {b) whilst the Spirit claims the
office of sanctifying us exclusively to himself In short, that

(5) Psalm Ixxviii. 8. (vr) Psalm cxix. 112. (2) 2 Peter i. 5.

(0 Psalm xcv. 8. (r) Psalm cxix. 33—40. (a) 1 Thess. v. 19.

{v) Prov. xvi. 1. (?/) Phil. ii. 12. {b) 2 Cor. vii. 1.

CHAP, v.] CHRISTIAN RELIGION. 297

what properly belongs to God is, by concession, transferred to
us, is plain from the words of John: "He that is begotten of
God, keepeth himself." (c) The preachers of free will lay
hold of this expression, as though we were saved partly by the
Divine power, partly by our own; as though we did not re-
ceive from heaven this very preservation which the Apostle
mentions. Wherefore also Christ prays that his Father would
"keep" us "from evil; " (d) and we know that the pious, in
their warfare against Satan, obtain the victory by no other
arms than those which are furnished by God. Therefore Pe-
ter, having enjoined us to "purify" our "souls, in obeying the
truth," immediately adds, as a correction, " through the Spi-
rit." (e) Finally, the impotence of all human strength in the
spiritual conflict is briefly demonstrated by John when he says,
" Whosoever is born of God cannot sin ; for his seed remaineth
in him:" (/) and in another place he adds the reason, that
" this is the victory that overcometh the world, even our
faith." (g)

XII. There is also a testimony cited from the law of Moses,
which appears directly repugnant to our solution. For, after
having published the law, he makes the following solemn de-
claration to the people : " This commandment, which I com-
mand thee this day, it is not hidden from thee, neither is it far
off: it is not in heaven: but the word is very nigh unto thee,
in thy mouth, and in thy heart, that thou mayest do it." (h)
If these expressions be understood merely of the precepts, I
grant that they have much weight in the present argument.
For although we might easily elude their force, by saying that
they treat of the facility and promptitude, not of observance,
but of knowledge, yet still perhaps they might leave some
doubt. But the Apostle, in whose expositions there is no am-
biguity, removes all our doubts, by affirming that Moses here
spake of the doctrine of the gospel. («') But if any one should
obstinately contend, that Paul has violently perverted the pas-
sage from its genuine meaning, by applying it to the gospel,
although his presumption could not be acquitted of impiety,
yet there is enough to refute him, independently of the autho-
rity of the Apostle. For, if Moses spoke only of the precepts,
he was deceiving the people with the vainest confidence. For
would they not have precipitated themselves into ruin, if they
had attempted the observance of the law in their own strength,
as a thing of no difficulty ? What, then, becomes of the very
obvious facility with which the law may be observed, when
there appears no access to it but over a fatal precipice ? Where-

(c) 1 John V. 18. (/) 1 John iii. 9. (k) Deut. xxx. 11—14.

(d) John xvii. 15. (g) 1 John v. 4. (i) Rom. x. 8.

(e) 1 Peter i. 22.

VOL. I. 38

298 INSTITUTES OF THE [bOOK II

fore nothing is more certain, than that Moses in these words
comprehended the covenant of mercy, which he had promul-
gated together with the precepts of the law. For in a pre-
ceding verse he had taught that our hearts must be circumcised
by God, in order that we may love him. (k) Therefore he
placed this facility, of which he afterwards speaks, not in the
strength of man, but in the assistance and protection of the
Holy Spirit, who powerfully accomplishes his work in our in-
firmity. However, the passage is not to be understood simply
of the precepts, but rather of the promises of the gospel, which
are so far from maintaining an ability in us to obtain righteous-
ness, that they prove us to be utterly destitute of it. Paul,
considering the same, proves by this testimony that salvation
is proposed to us in the gospel, not under that hard, difficult,
and impossible condition, prescribed to us in the law, which
pronounces it attainable only by those who have fulfilled all
the commandments, but under a condition easily and readily to
be performed. Therefore this testimony contributes nothing
to support the liberty of the human will.

Xni. Some other passages also are frequently objected,
which show that God sometimes tries men by withdrawing
the assistance of his grace, and waits to see what course they
will pursue ; as in Hosea : " I will go and return to my place,
till they acknowledge their ofi"ence, and seek my face." (l) It
would be ridiculous, they say, for the Lord to consider, whether
Israel would seek his face, unless their minds were flexible,
capable of inclining either way, according to their own pleasure ;
as if it were not very common for God, in the Prophets, to
represent himself as despising and rejecting his people, till they
should amend their lives. But what will our adversaries infer
from such threats? If they maintain, that those who are de-
serted by God, are capable of converting themselves, they
oppose the uniform declarations of Scripture. If they acknow-
ledge that the grace of God is necessary to conversion, what is
their controversy with us? But they will reply, that they
concede its necessity in such a sense as to maintain that man
still retains some power. How do they prove it ? Certainly
not from this or any similar passages. For it is one thing to
depart from a man, to observe what he will do when forsaken
and left to himself, and another to assist his little strength in
proportion to his imbecility. What, then, it will be inquired,
is implied in such forms of expression ? I reply, that the im-
port of them is just as if God had said, Since admonitions, ex-
hortations, and reproofs, produce no good effect on this rebellious
people, I will withdraw myself for a little while, and silently

(/c) Deut. xzx. 6. (0 Hos. v. 15.

CHAP, v.] CHRISTIAN RELIGION. 299

leave them to affliction. I will see whether, at some future
period, after a series of calamities, they will remember me, and
seek my face. The departure of the Lord signifies the removal
of his word. His observing what men will do, signifies his
concealing himself in silence, and exercising them for a season
with various afflictions. He does both to humble us the more ;
for we should sooner be confounded than corrected with the
scourges of adversity, unless he rendered us docile by his Spirit.
Now, when the Lord, offended, and, as it were, wearied by our
extreme obstinacy, leaves us for a time, by the removal of his
word, in which he is accustomed to manifest his presence with
us, and makes the experiment, what we shall do in his absence,
— it is falsely inferred from this, that there is some power of free
will, which he observes and proves ; since he acts in this man-
ner with no other design than to bring us to a sense and ac-
knowledgment of our own nothingness.

XIV. They argue also from the manner of expression which
is invariably observed, both in the Scripture and in the com-
mon conversation of mankind. For good actions are called
our own, and we are said to perform what is holy and pleasing
to the Lord, as well as to commit sins. But if sins be justly
imputed to us, as proceeding from ourselves, certainly some
share ought to be, for the same reason, assigned to us also in
works of righteousness. For it would be absurd that we
should be said to do those things, to the performance of which,
being incapable of any exertion of our own, we were impelled
by God, as so many stones. Wherefore, though we allow the
grace of God the preeminence, yet these expressions indicate
that our own endeavours hold at least the second place. If it
were only alleged, that good works are called our own, I
would reply, that the bread which we pray to God to give us,
is called ours. What will they prove by this term, but that
what otherwise by no means belongs to us, becomes ours
through the benignity and gratuitous munificence of God ?
Therefore let them either ridicule the same absurdity in the
Lord's prayer, or no longer esteem it ridiculous, that good
works are denominated ours, in which we have no propriety
but from the liberality of God. But there is rather more force
in what follows ; that the Scripture frequently affirms that we
ourselves worship God, work righteousness, obey the law, and
perform good works. These being the proper offices of the
understanding and will, how could they justly be referred to
the Spirit, and at the same time be attributed to us, if there
were not some union of our exertions with the grace of God ?
We shall easily extricate ourselves from these objections, if we
properly consider the manner in which the Spirit of the Lord
operates in the saints. The similitude with which they try to

300 INSTITUTES or THE [bOOK II.

cast an odium on our sentiments, is quite foreign to the sub-
ject ; for wlio is so senseless as to suppose that there is no
difference between impeUing a man, and throwing a stone ?
Nor does any such consequence follow from our doctrine.
We rank among the natural powers of man, approving, re-
jecting ; willing, nilling ; attempting, resisting ; that is, a
power to approve vanity, and to reject true excellence ; to
will what is evil, to refuse what is good ; to attempt iniquity,
and to resist righteousness. What concern has the Lord in
this ? If it be his will to use this depravity as an instrument
of his wrath, he directs and appoints it according to his plea-
sure, in order to execute his good work by means of a wicked
hand. Shall we, then, compare a wicked man who is thus sub-
servient to the Divine power, while he only studies to gratify
his own corrupt inclination, to a stone which is hurled by an
extrinsic impulse, and driven along without any motion, sense,
or will of its own ? We perceive what a vast difference there
is. But how does the Lord operate in good men, to whom the
question principally relates ? When he erects his kingdom
within them, he by his Spirit restrains their will, that it may
not be hurried away by unsteady and violent passions, accord-
ing to the propensity of nature ; that it may be inclined to
holiness and righteousness, he bends, composes, forms, and
directs it according to the rule of his own righteousness ; that
it may not stagger or fall, he establishes and confirms it by the
power of his Spirit. For which reason Augustine says, " You
will reply to me. Then we are actuated ; we do not act. Yes,
you both act and are actuated ; and you act well, when you
are actuated by that which is good. The Spirit of God, who
actuates you, assists those who act, and calls himself a helper,
because you also perform something." In the first clause he
inculcates that the agency of man is not destroyed by the in-
fluence of the Spirit ; because the will, which is guided to
aspire to what is good, belongs to his nature. But the in-
ference which he immediately subjoins, from the term help^
that we also perform something, we should not luiderstand
in such a sense, as though he. attributed any thing to us in-
dependently ; but in order to avoid encouraging us in indo-
lence, he reconciles the Divine agency with ours in this way ;
that to will is from nature, to will what is good is from grace.
Therefore he had just before said, " Without the assistance of
God, we shall be not only unable to conquer, but even to
contend."

XV. Hence it appears that the grace of God, in the sense
in which this word is used when we treat of regeneration, is
the rule of the Spirit for directing and governing the human
will. He cannot govern it unless he correct, reform, and reno-

\

CHAP, v.] CHRISTIAN RELIGION. 301

vate it ; whence we say that the commencement of regenera-
tion is an aboUtion of what is from ourselves ; nor unless he
also excite, actuate, impel, support, and restrain it ; whence
we truly assert, that all the actions which proceed from this are
entirely of the Spirit. At the same time, we fully admit the
truth of what Augustine teaches, that the will is not destroyed
by grace, but rather repaired ; for these two things are per-
fectly consistent — that the human will may be said to be
repaired, when, by the correction of its depravity and perverse-
ness, it is directed according to the true standard of righteous-
ness ; and also that a new will may be said to be created in
man, because the natural will is so vitiated and corrupted, that
it needs to be formed entirely anew. Now, there is no reason
why we may not justly be said to perform that which the
Spirit of God performs in us, although our own will contributes
nothing of itself, independently of his grace. And, therefore,
we should remember what we have before cited from Augus-
tine, that many persons labour in vain to find in the human
will some good, properly its own. For whatever mixture men
study to add from the power of free will to the grace of God,
is only a corruption of it ; just as if any one should dilute
good wine with dirty or bitter water. But although whatever
good there is in the human will, proceeds wholly from the
internal influence of the Spirit, yet because we have a natural
faculty of willing, we are, not without reason, said to do those
things, the praise of which God justly claims to himself; first,
because whatever God does in us, becomes ours by his be-
nignity, provided we do not apprehend it to originate from
ourselves ; secondly, because the understanding is ours, the
will is ours, and the effort is ours, which are all directed by
him to that which is good.

XVI. The other testimonies, which they rake together from
every quarter, will not much embarrass even persons of mo-
derate capacities, who have well digested the answers already
given. They quote this passage from Genesis : " Unto thee
shall be his desire, and thou shalt rule over him ; " (?/i.) or, as
they would translate the words, " Subject to thee shall be its
appetite, and thou shalt rule over it ; " which they explain to
relate to sin, as though the Lord promised Cain, that the
power of sin should not obtain dominion over his mind, if he
would labour to overcome it. But we say that it is more
agreeable to the tenor of the context, to understand it to be
spoken concerning Abel. For the design of God in it is to
prove the iniquity of that envy, which Cain had conceived
against his brother. This he does by two reasons : first, that

(wi) Gen. iv. 7.

302 INSTITUTES OF THE [bOOK tl

it was in vain for him to meditate crimes in order to excel his
brother in the sight of God, with whom no honour is given
but to righteousness ; secondly, that he was extremely un-
grateful for the favours God had already conferred on him,
since he could not bear his brother, even though subject to his
authority. But that we may not appear to adopt this explana-
tion, merely because the other is unfavourable to our tenets,
let us admit that God spake concerning sin. If it be so, then
what the Lord there declares, is either promised or commanded
by him. If it be a command, we have already demonstrated
that it affords no proof of the power of men : if it be a promise,
where is the completion of the promise, seeing that Cain fell
under the dominion of sin, over which he ought to have pre-
vailed ? They will say, that the promise includes a tacit con-
dition, as though it had been declared to him that he should
obtain the victory if he would contend for it ; but who can
admit these subterfuges? For if this dominion be referred to
sin, the speech is doubtless a command, expressive, not of our
ability, but of our duty, which remains our duty even though
it exceed our ability. But the subject itself, and grammatical
propriety, require a comparison to be made between Cain and
Abel ; in which the elder brother would not have been placed
below the younger, if he had not degraded himself by his own
wickedness.

XVII. They adduce also the testimony of the Apostle, who
says, that "it is not of him that willeth, nor of him that run-
neth, but of God that showeth mercy ; " (n) whence they
conclude, that there is something in the will and endeavour,
which, though ineffectual of itself, is rendered successful by
the assistance of the Divine mercy. But if they would soberly
examine the subject there treated by Paul, they would not so
inconsiderately pervert this passage. I know that they can
allege the suffrages of Origen and Jerome in defence of their
exposition ; and in opposition to them, I could produce that of
Augustine. But their opinions are of no importance to us if
we can ascertain what was the meaning of Paul. He is there
teaching, that salvation is provided for them alone, whom the
Lord favours with his mercy ; but that ruin and perdition
await all those whom he has not chosen. He had shown, by
the example of Pharaoh, the condition of the reprobate ; and
had confirmed the certainty of gratuitous election by the tes-
timony of Moses : " I will have mercy on whom I will have
mercy." His conclusion is, that '' it is not of him that willeth,
nor of him that runneth, but of God that showeth mercy."
If this be understood to imply that our will and endeavour are

(n) Rom. ix. 36.

CHAP, v.] CHRISTIAN RELIGION. 305

not sufficient, because they are not equal to so great a work,
Paul has expressed himself with great impropriety. Away, there-
fore, with these sophisms : " It is not of him that willeth, nor of
him that runneth ; " therefore there is some willing and some run-
ning. For the meaning of Paul is more simple — It is neither
our willing nor our running, which procures for us a way of
salvation, but solely the mercy of God. For he expresses here
the same sentiment as he does to Titus, when he says, " that
the kindness and love of God towards man appeared, not by
works of righteousness which we have done, but according to
his mercy." (o) The very persons, who argue that Paul, in
denying that it is of him that willeth or of him that runneth, im-
plies that there is some willing and some running, would not
allow me to use the same mode of reasoning, that we have
done some good works, because Paul denies that we have ob-
tained the favour of God by any works which we have done.
But if they perceive a flaw in this argumentation, let them
open their eyes, and they will perceive a similar fallacy in
their own. For the argument on which Augustine rests the
dispute is unanswerable : " If it be said, that it is not of him
that willeth, nor of him that runneth, merely because neither
our willing nor our running is sufficient, it may, on the con-
trary, be retorted, that it is not of the mercy of God, because
that does not act alone." (j!)) The latter position being absurd,
Augustine justly concludes the meaning of this passage to be,
that there is no good will in man, unless it be prepared by the
Lord ; not but that we ought to will and to run, but because
God works in us both the one and the other. With similar
want of judgment, some pervert this declaration of Paul, " We
are labourers together with God ; " {q) which, without doubt, is
restricted solely to ministers, who are denominated " workers
with him," not that they contribute any thing of themselves,
but because God makes use of their agency, after he has qua-
lified them and furnished them with the necessary talents.

XVIII. They produce a passage from Ecclesiasticus, which
is well known to be a book of doubtful authority. But though
we should not reject it, which, nevertheless, if we chose, we
might justly do, what testimony does it aff"ord in support of
free will ? The writer says, that man, as soon as he was
created, was left in the power of his own will ; that precepts
were given to him, which if he kept, he should also be kept
by them ; that he had life and death, good and evil, set before
him ; and that whatever he desired, would be given him. (r)
Let it be granted, that man at his creation was endowed with
a power of choosing life or death. What if we reply, that he

(o) Tit. iii. 4, 5. (?) 1 Cor. iii. 9.

(p) Epist. 107, ad Vital. (r) Ecclus. xv. 14.

304 INSTITUTES OF THE [bOOK IL

has lost it ? I certainly do not intend to contradict Solomon,
who asserts that " God hath made man upright ; but they have
sought out many inventions." (s) But man, by his degeneracy,
having shipwrecked both himself and all his excellences,
whatever is attributed to his primitive state, it does not imme-
diately follow that it belongs to his vitiated and degenerated
nature. Therefore 1 reply, not only to them, but also to
Ecclesiasticiis himself, whoever he be : If you design to teach
man to seek within himself a power to attain salvation, your
authority is not so great in our estimation as to obtain even
the smallest degree of credit, in opposition to the undoubted
word of God. But if you only aim to repress the malignity of
the flesh, which vainly attempts, to vindicate itself by trans-
ferring its crimes to God, and you therefore reply, that man
was originally endued with rectitude, from which it is evident
that he was the cause of his own ruin, I readily assent to it ;
provided we also agree in this, that through his own guilt he
is now despoiled of those ornaments with which God invested
him at the beginning ; and so unite in confessing, that in his
present situation he needs not an advocate, but a physician.

XIX. But there is nothing which our adversaries have more
frequently in their mouths, than the parable of Christ concern-
ing the traveller, who was left by robbers in the road half
dead, (t) I know it is the common opinion of almost all wri-
ters, that the calamity of the human race is represented under
the type of this traveller. Hence they argue, that man is not.
so mutilated by the violence of sin and the devil, but that he
still retains some relics of his former excellences, since he is
said to have been left only half dead ; for what becomes of the
remaining portion of life, unless there remain some rectitude
both of reason and will ? In the first place, what could they
say, if I refused to admit their allegory ? For there is no
doubt but that this interpretation, invented by the fathers, is
foreign to the genuine sense of our Lord's discourse. Allego-
ries ought to be extended no further than they are supported
by the authority of Scripture ; for they are far from affording
of themselves a sufficient foundation for any doctrines. Nor
is there any want of arguments by which, if I chose, I could
completely confute this erroneous notion ; for the word of God
does not leave man in the possession of a proportion of life,
but teaches, that as far as respects happiness of life, he is
wholly dead. Paul, when speaking of our redemption, says,
not that we were recovered when half dead, but that " even
when we were dead, we were raised up." He calls not on the
half dead, but on those who are in the grave, sleeping the

(s) Ecclcs. vii. 29. (0 Luke x. 30.

CHAP. VI.] CHRISTIAN RELIGION. 305

sleep of death, to receive the illumination of Christ, (u) And
the Lord himself speaks in a similar manner, when he says,
that " the hour is coming, and now is, when the dead shall
hear the voice of the Son of God ; and they that hear shall
Vive.^' (w) With what face can they oppose a slight allusion
against so many positive expressions ? Yet let this allegory
even be admitted as a clear testimony; what will it enable
them to extort from us? Man, they will say, is but half dead ;
therefore he has some faculty remaining entire. I grant that
he has a mind capable of understanding, though it attains not
to heavenly and spiritual wisdom ; he has some idea of virtue ;
he has some sense of the Deity, though he acquires not the
true knowledge of God. But what is to be concluded from all
this ? It certainly does not disprove the assertion of Augustine,
which has received the general approbation even of the schools,
that man, since his fall, has been deprived of the gifts of grace
on which salvation depends ; but that the natural ones are
corrupted and polluted. Let us hold this, then, as an undoubted
truth, which no opposition can ever shake — that the mind of
man is so completely alienated from the righteousness of God,
that it conceives, desires, and undertakes every thing that is
impious, perverse, base, impure, and flagitious ; that his heart
is so thoroughly infected by the poison of sin, that it cannot
produce any thing but what is corrupt ; and that if at any time
men do any thing apparently good, yet the mind always re-
mains involved in hypocrisy and fallacious obliquity, and the
heart enslaved by its inward perverseness.

CHAPTER VL

REDEMPTION FOR LOST MAN TO BE SOUGHT IN CHRIST.

The whole human race having perished in the person of
Adam, our original excellence and dignity, which we have
noticed, so far from being advantageous to us, only involves us
in greater ignominy, till God, who does not acknowledge the
pollution and corruption of man by sin to be his work, appears
as a Redeemer in the person of his only begotten Son. There-
fore, since we are fallen from life into death, all that knowledge
of God as a Creator, of which we have been treating, would
be useless, unless it were succeeded by faith exhibiting God to

(w) Eph. ii. b ; v. 14. (w) John v. 25.

VOL. I. 39

306 INSTITUTES OF THE [bOOK II.

US as a Father in Christ. This, indeed, was the genuine order
of nature, that the fabric of the world should be a school in
which we might learn piety, and thence be conducted to eternal
life and perfect felicity. But since the fall, whithersoever
we turn our eyes, the curse of God meets us on every side,
which, whilst it seizes innocent creatures and involves them ia
our guilt, must necessarily overwhelm our souls with despair.
For though God is pleased still to manifest his paternal kind-
ness to us in various ways, yet we cannot, from a contempla-
tion of the world, conclude that he is our Father, when our
conscience disturbs us within, and convinces us that our sins
afford a just reason why God should abandon us, and no longer
esteem us as his children. We are also chargeable with stu-
pidity and ingratitude ; for our minds, being blinded, do not
perceive the truth ; and all our senses being corrupted, we
wickedly defraud God of his glory. We must therefore sub-
scribe to the declaration of Paul : " For after that in the wisdom
of God, the world by wisdom knew not God, it pleased God
by the foolishness of preaching to save them that believe." (x)
What he denominates the wisdom of God, is this magnificent
theatre of heaven and earth, which is replete with innumerable
miracles, and from the contemplation of which we ought wisely
to acquire the knowledge of God. But because we have made
so little improvement in this way, he recalls us to the faith of
Christ, which is despised by unbelievers on account of its appa-
rent folly. Wherefore, though the preaching of the cross is
not agreeable to human reason, we ought, nevertheless, to em-
brace it with all humility, if we desire to return to God our
Creator, from whom we have been alienated, and to have him
reassume the character of our Father. Since the fall of the
first man, no knowledge of God, Avithout the Mediator, has
been available to salvation. For Christ speaks not of his own
time only, but comprehends all ages, when he says that " this
is life eternal, to know thee, the only true God, and Jesus
Christ, whom thou hast sent." (y) And this aggravates the
stupidity of those who set open the gate of heaven to all un-
believers and profane persons, without the grace of Christ,
whom the vScripture universally represents as the only door of
entrance into salvation. But if any man would restrict this
declaration of Christ to the period of the first promulgation of
the gospel, we are prepared with a refutation. For it has
been a common opinion, in all ages and nations, that those who
are alienated from God, and pronounced accursed, and children
of wrath, cannot please him without a reconciliation. Here
add the answer of Christ to the woman of Samaria: "Ye

(x) 1 Cor. i. 21. (y) John xvii. 3.

CHAP.

VI.J CHRISTIAN RELIGION. 307

worship ye know not what : we know what we worship ; for
salvation is of the Jews." {z) la these words he at once con-
demns all the religions of the Gentiles as false, and assigns a
reason for it ; because under the law the Redeemer was
promised only to the chosen people ; whence it follows that no
worship has ever been acceptable to God, unless it had respect
to Christ. Hence also Paul affirms that all the Gentiles were
without God, and destitute of the hope of life, (a) Now, as John
teaches us that life was from the beginning in Christ, and that
the whole world are fallen from it, (b) it is necessary to return
to that fountain : and therefore Christ asserts himself to be the
life, as he is the author of the propitiation. And, indeed, the
celestial inheritance belongs exclusively to the children of God.
But it is very unreasonable that they should be considered in
the place and order of his children, who have not been engraft-
ed into the body of his only begotten Son. And John plainly
declares that " they who believe in his name become the sons
of God." (c) But as it is not ray design in this place to treat
professedly of faith in Christ, these cursory hints shall at
present suffice.

II. Therefore God never showed himself propitious to his
ancient people, nor afforded them any hope of his favour, with-
out a Mediator. I forbear to speak of the legal sacrifices, by
which the faithful were plainly and publicly instructed that
salvation was to be sought solely in that expiation, which has
been accomplished by Christ alone, I only assert, that the
happiness of the Church has always been founded on the
person of Christ. For though God comprehended in his
covenant all the posterity of Abraham, yet Paul judiciously
reasons, that Christ is in reality that Seed in whom all the
nations were to be blessed ; (d) since we know that the natural
descendants of that patriarch were not reckoned as his seed. For,
to say nothing of Ishmael and others, what was the cause, that
of the two sons of Isaac, the twin-brothers Esau and Jacob,
even when they were yet unborn, one should be chosen and
the other rejected ? How came it to pass that the first-born
was rejected, and that the younger obtained his birthright ?
How came the majority of the people to be disinherited ? It
is evident, therefore, that the seed of Abraham is reckoned
principally in one person, and that the promised salvation was
not manifested till the coming of Christ, whose office it is to
collect what had been scattered abroad. The first adoption,
therefore, of the chosen people, depended on the grace of the
Mediator ; which, though it is not so plainly expressed by

(z) John iv. 22. (a) Ephes. ii. 12. (h) John i. 4.

(c) John 1. 12. {d) Gal. iii. 16.

308 INSTITUTES OF THE [bOOK II.

Moses, yet appears to have been generally well known to all
the pious. For before the appointment of any king in the na-
tion, Hannah, the mother of Samuel, speaking of the felicity
of the faithful, thus expressed herself in her song : " The Lord
shall give strength unto his king, and exalt the horn of his
anomted." (e) Her meaning in these words is, that God will
bless his Church. And to this agrees the oracle, which is soon
after introduced : "I will raise me up a faithful priest, and he
shall walk before mine anointed." And there is no doubt that
it was the design of the heavenly Father to exhibit in David
and his posterity a lively image of Christ. With a design to
exhort the pious, therefore, to the fear of God, he enjoins them
to " kiss the Son ; " (/) which agrees with this declaration of
the gospel : " He that honoureth not the Son honoureth not the
Father." (g) Therefore, though the kingdom was weakened by
the revolt of the ten tribes, yet the covenant, which God had
made with David and his successors, could not but stand, as he
also declared by the Prophets : " I will not rend away all the
kingdom, but will give one tribe to thy son, for David my ser-
vant's sake, and for Jerusalem's sake which I have chosen," (h)
This is repeated again and again. It is also expressly added, " I
will for this afflict the seed of David, but not for ever." (^) At a
little distance of time it is said, " For David's sake did the Lord
his God give him a lamp in Jerusalem, to set up his son after
him, and to establish Jerusalem." (k) Even when the state was
come to the verge of ruin, it was again said, " The Lord would
not destroy Judah, for David his servant's sake, as he promised
him to give him alway a light, and to his children." (l) The
sum of the whole is this — that David alone was chosen, to the
rejection of all others, as the perpetual object of the Divine
favour; as it is said, in another place, "He forsook the ta-
bernacle of Shiloh ; he refused the tabernacle of Joseph, and
chose not the tribe of Ephraim ; but chose the tribe of Judah,
the mount Zion, which he loved. He chose David also his
servant, to feed Jacob his people, and Israel his inheritance." (w)
Finally, it pleased God to preserve his Church in such a way,
that its security and salvation should depend on that head.
David therefore exclaims, " The Lord is their strength, and he
is the saving strength of his anointed; " (n) and immediately
adds this petition : " Save thy people, and bless thine inherit-
ance ; " signifying that the state of the Church is inseparably
connected with the government of Christ. In the same sense
he elsewhere says, " Save, Lord ; let the king hear us when

(c) 1 Sam. ii. 10. (/) Psalm ii. 12. (g) John v. 24.

(//) 1 Kings xi. 13. (0 1 Kings xi. 39.

{k) 1 Kings XV. 4. (I) 2 Kings viii. 19. (m) Psalm Ixxviii. 60,67,68,70,71.

(re) Psalm xxviii. 8.

CHAP. VI.] CHRISTIAN RELIGION. 309

we call." (o) In these words he clearly teaches us that the
faithful resort to God for assistance, with no other confidence
than because they are sheltered under the protection of the
king. This is to be inferred from another psalm : " Save, O
Lord ! Blessed be he that cometh in the name of the Lord ; " {p)
where it is sufficiently evident that the faithful are invited to
Christ, that they may hope to be saved by the power of God.
The same thing is alluded to in another prayer, where the
whole Church implores the mercy of God : " Let thy hand be
upon the man of thy right hand, upon the Son of man whom
thou madest strong for thyself" (</) For though the author
of the psalm deplores the dissipation of all the people, yet he
ardently prays for their restoration in their head alone. But
when Jeremiah, after the people were driven into exile, the
land laid waste, and all things apparently ruined, bewails the
miseries of the Church, he principally laments that by the
subversion of the kingdom, the hope of the faithful was cut
off. " The breath of our nostrils, the anointed of the Lord,
was taken in their pits, of whom we said. Under his shadow
we shall live among the heathen." (r) Hence it is sufficiently
evident, that since God cannot be propitious to mankind but
through the Mediator, Christ was always exhibited to the holy
fathers under the law, as the object to which they should di-
rect their faith.

in. Now, when consolation is promised in affliction, but
especially when the deliverance of the Church is described, the
standard of confidence and hope is erected in Christ alone.
" Thou wentest forth for the salvation of thy people, even for
salvation with thine anointed," (s) says Habakkuk. And
whenever the Prophets mention the restoration of the Church,
they recall the people to the promise given to David concern-
ing the perpetuity of his kingdom. Nor is this to be wondered
at ; for otherwise there would be no stability in the covenant.
To this refers the memorable answer of Isaiah. For when he
saw that his declaration concerning the raising of the siege,
and the present deliverance of Jerusalem, was rejected by that
mibelieving king, Ahaz, he makes rather an abrupt transition
to the Messiah : " Behold, a virgin shall conceive, and bear a
son ; " [t) indirectly suggesting, that although the king and
the people, in their perverseness, rejected the promise which
had been given them, as though they would purposely labour
to invalidate the truth of God, yet that his covenant would
not be frustrated, but that the Redeemer should come at his
appointed time. Finally, all the Prophets, in order to display

(o) Psalm XX. 9. (</) Psalm Ixxx. 17. (5) Hab. iii. 13.

(p) Psalni cxviii. 25, 26. (r) Lam. iv. 20. {i) Isaiah vii. 14.

310 INSTITUTES OF THE [bOOK II.

the Divine mercy, were constantly careful to exhibit to view
that Ivingdom of David, from which redemption and eternal
salvation were to proceed. Thus Isaiah : " I will make an
everlasting covenant with you, even the sure mercies of David.
Behold, I have given him for a witness to the people ; " (v)
because in desperate circumstances the faithful could have no
hope, any otherwise than by his interposition as a witness,
that God would be merciful to them. Thus also Jeremiah, to
comfort them who were in despair, says, " Behold, the days
come, saith the Lord, that I will raise unto David a righteous
Branch. In his days Judah shall be saved, and Israel shall
dwell safely." (w) And Ezekiel : " I will set up one Shep-
herd over them, and he shall feed ihem, even my servant
David. And I the Lord will be their God, and my servant
David a prince among them ; and I will make with them a
covenant of peace." (x) Again, in another place, having
treated of their incredible renovation, he says, " David my
servant shall be king over them ; and they all shall have one
Shepherd. Moreover I will make a covenant of peace with
them ; it shall be an everlasting covenant with them." (//) I
select a few passages out of many, because I only wish to
apprize the reader, that the hope of the pious has never been
placed any where but in Christ. All the other Prophets also
uniformly speak the same language. As Hosea : " Then shall
the children of Judah and the children of Israel be gathered
together, and appoint themselves one head." (z) And in a
subsequent chapter he is still more explicit : " The children
of Israel shall return, and seek the Lord their God, and David
their king." (a) Micah also, discoursing on the return of the
people, expressly declares, " their king shall pass before them,
and the Lord on the head of them." (6) Thus Amos, intend-
ing to predict the restoration of the people, says, " In that day
I will raise up the tabernacle of David that is fallen, and close
up the breaches thereof; and I will raise up his ruins." (c)
This implies that the only standard of salvation was the res-
toration of the regal dignity in the family of David, which was
accomplished in Christ. Zechariah, therefore, living nearer to
the time of the manifestation of Christ, more openly exclaims,
" Rejoice greatly, O daughter of Zion ; shout, O daughter of
Jerusalem : behold, thy King cometh unto thee : he is just,
and having salvation." (d) This corresponds with a passage
from a psalm, already cited : '' The Lord is the saving strength
of his anointed. Save thy people ; " (e) where salvation is
extended from the head to the whole body.

(r) Isaiah Iv. 3. (w) Jer. xxiii. 5, 6. (x) Ezek. xxxiv. 23 — 25.

((/) Ezek. xxxvii. 24, 26. (2) Hos. i. 11.

(a) Hos. iii. 5. (b) Mic. ii. 13. (c) Amos ix. 11.

(rf) Zech. ix. 9. (c) Psalm xxviii. 8, 9.

CHAP. VI.] CHRISTIAN RELIGION. 311

IV. It was tne will of God that the Jews should be in-
structed by these prophecies, so that they might direct their
eyes to Christ whenever they wanted deliverance. Nor, in-
deed, notwithstanding their shameful degeneracy, could the
memory of this general principle ever be obliterated — that
God would be the deliverer of the Church by the hand of
Christ, according to his promise to David ; and that in this
manner the covenant of grace, in which God had adopted
his elect, would at length be confirmed. Hence it came to
pass, that when Christ, a little before his death, entered into
Jerusalem, that song was heard from the mouths of children,
" Hosanna to the Son of David." (/) For the subject of their
song appears to have been derived from a sentiment generally
received and avowed by the people, that there remained to
them no other pledge of the mercy of God, but in the advent
of the Redeemer. For this reason Christ commands his dis-
ciples to believe in him, that they may distinctly and perfectly
believe in God : "Ye believe in God, believe also in me." (g)
For though, strictly speaking, faith ascends from Christ to the
Father, yet he suggests, that though it were even fixed on
God, yet it would gradually decline, unless he interposed, to
preserve its stability. The majesty of God is otherwise far
above the reach of mortals, who are like worms crawling upon
the earth. Wherefore, though I do not reject that common
observation that God is the object of faith, yet I consider it as
requiring some correction. For it is not without reason that
Christ is called " the image of the invisible God ; " (h) but by
this appellation we are reminded, that unless God reveal him-
self to us in Christ, we cannot have that knowledge of him
which is necessary to salvation. For although among the
Jews the scribes had by false glosses obscured the declarations
of the Prophets concerning the Redeemer, yet Christ assumed
it for granted, as if allowed by common consent, that there
was no other remedy for the confusion into which the Jews
had fallen, nor any other mode of deliverance for the Church,
but the exhibition of the Mediator. There was not, indeed,
such a general knowledge as there ought to have been, of the
principle taught by Paul, that " Christ is the end of the
law ; " (i) but the truth and certainty of this evidently appears
both from the law itself and from the Prophets. I am not yet
treating of faith ; there will be a more suitable place for that
subject in another part of the work. Only let this be well
fixed in the mind of the reader ; that the first step to piety is
to know that God is our Father, to protect, govern, and sup-
port us till he gathers us into the eternal inheritance of his

(/) Matt. xxi. 9. (g) John xiv. 1. (A) Col. i. 15. (i) Rom. x. 4

312 INSTITUTES OF THE [bOOK II.

kingdom ; that hence it is plain, as we have before asserted,
that there can be no saving knowledge of God without Christ ;
and consequently that from the beginning of the world he has
always been manifested to all the elect, that they might look
to him, and repose all their confidence in him. In this sense
Irena3us says that the Father, who is infinite in himself, be-
comes finite in the Son ; because he has accommodated him-
self to our capacity, that he may not overwhelm our minds
with the infinity of his glory, (k) And fanatics, not consider-
ing this, pervert a useful observation into an impious reverie,
as though there were in Christ merely a portion of Deity, an
emanation from the infinite perfection ; whereas the sole mean-
ing of that writer is, that God is apprehended in Christ, and in
him alone. The assertion of John has been verified in all
ages, " Whosoever denieth the Son, the same hath not the
Father." (/) For though many in ancient times gloried in
being worshippers of the Supreme Deity, the Creator of heaven
and earth, yet, because they had no Mediator, it was impossi-
ble for them to have any real acquaintance with the mercy
of God, or persuasion that he was their Father. Therefore, as
they did not hold the head, that is, Christ, all their knowledge
of God was obscure and unsettled ; whence it came to pass,
that degenerating at length into gross and vile superstitions,
they betrayed their ignorance, like the Turks in modern
times ; who, though they boast of having the Creator of
heaven and earth for their God, yet only substitute an idol
instead of the true God as long as they remain enemies to
Christ.

CHAPTER VII.

THE LAW GIVEN, NOT TO CONFINE THE ANCIENT PEOPLE TO IT-
SELF, BUT TO ENCOURAGE THEIR HOPE OF SALVATION IN
CHRIST, TILL THE TIME OF HIS COMING.

From the deduction we have made, it may easily be in-
ferred, that the law was superadded about four hundred years
after the death of Abraham, not to draw away the attention of
the chosen people from Christ, but rather to keep their minds
waiting for his advent, to inflame their desires and confirm
their expectations, that they might not be discouraged by so

(k) Lib. 4, c. 8. (0 1 John ii. 23.

CHAP. VII.] CHRISTIAlSr RELIGION. 313

long a delay. By the word Imo, I intend, not only the de-
calogue, which prescribes the rule of a pious and righteous life,
but the form of religion delivered from God by the hands of
Moses. For Moses was not made a legislator to abolish the
blessing promised to the seed of Abraham ; on the contrary,
we see him on every occasion reminding the Jews of that
gracious covenant made with their fathers, to which they
were heirs ; as though the object of his mission had been to
renew it. It was very clearly manifested in the ceremonies.
For what could be more vain or frivolous than for men to otfer
the fetid stench arising from the fat of cattle, in order to
reconcile themselves to God ? or to resort to any aspersion of
water or of blood, to cleanse themselves from pollution ? In
short, the whole legal worship, if it be considered in itself, and
contain no shadows and figures of correspondent truths, will
appear perfectly ridiculous. Wherefore it is not without
reason, that both in the speech of Stephen and in the Epistle
to the Hebrews, that passage is so carefully stated, in which
God commands Moses to make all things pertaining to the
tabernacle " according to the pattern showed to him in the
mount." [m) For unless there had been some spiritual design,
to which they were directed, the Jews would have laboured to
no purpose in these observances, as the Gentiles did in their
mummeries. Profane men, who have never seriously devoted
themselves to the pursuit of piety, have not patience to hear of
such various rites : they not only wonder why God should
weary his ancient people with such a mass of ceremonies, but
they even despise and deride them as puerile and ludicrous.
This arises from inattention to the end of the legal figures,
from which if those figures be separated, they must be con-
demned as vain and useless. But the " pattern," which is
mentioned, shows that God commanded the sacrifices, not
with a design to occupy his worshippers in terrestrial exercises,
but rather that he might elevate their minds to sublimer ob-
jects. This may be likewise evinced by his nature ; for as he
is a Spirit, he is pleased with none but spiritual worship.
Testimonies of this truth may be found in the numerous
passages of the Prophets, in which they reprove the stupidity
of the Jews for supposing that sacrifices possess any real value
in the sight of God. Do they mean to derogate from the law ?
Not at all ; but being true interpreters of it, they designed by
this method to direct the eyes of the people to that point from
which the multitude were wandering. Now, from the grace
offered to the Jews, it is inferred as a certain truth, that the
law was not irrespective of Christ ; for Moses mentioned to

(m) Acts vii. 44. Heb. viii. 5. Ex. xxv. 40.
VOL. I. 40

314 INSTITUTES OF THE [bOOK IL

them this end of their adoption, that they might "be unto
God a kingdom of priests ; " {n) which could not be attained
without a greater and more excellent reconciliation than could
arise from the blood of beasts. For what is more improbable
than that the sons of Adam, who by hereditary contagion are
all born the slaves of sin, should be exalted to regal dignity,
and thus become partakers of the glory of God, unless such
an eminent blessing proceeded from some other source than
themselves ? How also could the right of the priesthood re-
main among them, the pollution of whose crimes rendered
them abominable to God, unless they had been consecrated in
a holy head ? Wherefore Peter makes a beautiful application
of this observation of Moses, suggesting that the plenitude of
that grace, of which the Jews enjoyed a taste under the law, is
exhibited in Christ. " Ye are," says he, " a chosen generation,
a royal priesthood." (o) This application of the words tends
to show, that they, to whom Christ has appeared under the
gospel, have obtained more than their forefathers ; because
they are all invested with sacerdotal and regal honours, that in
a dependence on their Mediator they may venture to come
boldly into the presence of God.

II. And here it must be remarked, by the way, that the
kingdom, which at length was erected in the family of David,
is a part of the law, and comprised under the ministry of
Moses ; whence it follows, that both in the posterity of David,
and in the whole Levitical tribe, as in a twofold mirror, Christ
was exhibited to the view of his ancient people. For, as I
have just observed, it was otherwise impossible that in the
Divine view they should be kings and priests, who were the
slaves of sin and death, and polluted by their own corruptions.
Hence appears the truth of the assertion of Paul, that the
Jews were subject, as it were, to the authority of a school-
master, till the advent of that seed, for whose sakg the promise
was given, {p) For Christ being not yet familiarly discovered,
they were like children, whose imbecility could not yet bear
the full knowledge of heavenly things. But how they were
led to Christ by the ceremonies, has been already stated, and
may be better learned from the testimonies of the Prophets,
For although they were obliged every day to approach God
with new sacrifices, in order to appease him, yet Isaiah pro-
mises them the expiation of all their transgressions by a single
sacrifice, [q] which is confirmed by Daniel. (?•) The priests
chosen from the tribe of Levi, used to enter into the sanctuary ;
but concerning that one priest it was once said, that he was

(w) Exod. xix. 6. (o) 1 Peter ii. 9. {p) Gal. iii. 24.

{q) Isaiah liii. 5, &c. (r) Dan. i.\. 26, &c.

CHAP. VII.] CHRISTIAN RELIGION. 315

divinely chosen with an oath, to be " a priest for ever after
the order of Melchisedec." (s) There was, then, an imction
of visible oil ; but Daniel, from his vision, foretells an unction
of a different kind. But not to insist on many proofs, the
author of the Epistle to the Hebrews, from the fourth chapter
to the eleventh, demonstrates in a manner sufficiently copious
and clear, that, irrespective of Christ, all the ceremonies of the
law are worthless and vain. And in regard to the decalogue,
we should attend to the declaration of Paul, that "Christ is
the end of the law for righteousness to every one that believ-
eth ; " (t) and also that Christ is " the Spirit," who gives " life "
to the otherwise dead letter, (v) For in the former passage he
signifies that righteousness is taught in vain by the precepts,
till Christ bestows it both by a gratuitous imputation, and by
the Spirit of regeneration. Wherefore he justly denominates
Christ the completion or end of the law ; for we should derive
no benefit from a knowledge of what God requires of us, un-
less we were succoured by Christ when labouring and op-
pressed under its yoke and intolerable burden. In another
place, he states that " the law was added because of transgres-
sions ; " (iv) that is, to humble men, by convicting them of being
the causes of their own condemnation. Now, this being the
true and only preparation for seeking Christ, the various de-
clarations which he makes are in perfect unison with each
other. But as he was then engaged in a controversy with
erroneous teachers, who pretended that we merit righteousness
by the works of the law, — in order to refute their error, he was
sometimes obliged to use the term Imv in a more restricted
sense, as merely preceptive, although it was otherwise con-
nected with the covenant of gratuitous adoption.

III. But it is worthy of a little inquiry, how we are ren-
dered more inexcusable by the instructions of the moral law,
in order that a sense of our guilt may excite us to supplicate
for pardon. If it be true that the law displays a perfection
of righteousness, it also follows that the complete observation
of it, is in the sight of God a perfect righteousness, in which a
man would be esteemed and reputed righteous at the tribunal
of heaven. Wherefore Moses, when he had promulgated the
law, hesitated not to " call heaven and earth to record " (x)
that he had proposed to the Israelites life and death, good and
evil. Nor can we deny that the rewai'd of eternal life awaits
a righteous obedience to the law, according to the Divine pro-
mise. But, on the other hand, it is proper to examine whether
we perform that obedience, the merit of which can warrant

(5) Psalm ex. 4. (t) Rom. x. 4. (v) 2 Cor. iii 17.

(jc) Gal. iii. 19. (2) Deut. xxx. 15, 19.

316 INSTITUTES OF THE [bOOK II.

our confident expectation of that reward. For how unim-
portant is it, to discover that the reward of eternal hfe depends
on the observance of the law, unless we also ascertain whether
it be possible for us to arrive at eternal life in that way ! But
in this point the weakness of the law is manifest. For as
none of us are found to observe the law, we are excluded from
the promises of life, and fall entirely under the curse. I am
now showing, not only what does happen, but what necessa-
rily must happen. For the doctrine of the law being far
above human ability, man may view the promises, indeed, from
a distance, but cannot gather any fruit from them. It only
remains for him, from their goodness to form a truer estimate
of his own misery, while he reflects that all hope of salvation
is cut off, and that he is in imminent danger of death. On
the other hand, we are urged with terrible sanctions, which
bind, not a few of us, but every individual of mankind ; they
urge, I say, and pursue us with inexorable rigour, so that in
the law we see nothing but present death.

IV. Therefore, if we direct our views exclusively to the
law, the effects upon our minds will only be despondency,
confusion, and despair, since it condemns and curses us all,
and keeps us far from that blessedness which it proposes to
them who observe it. Does the Lord, then, you will say, in
this case do nothing but mock us? For how little does it
diflTer from mockery, to exhibit a hope of felicity, to invite
and exhort to it, to declare that it is ready for our reception,
whilst the way to it is closed and inaccessible ! I reply, al-
though the promises of the law, being conditional, depend on
a perfect obedience to the law, which can nowhere be found,
yet they have not been given in vain. For when we have
learned that they will be vain and inefficacious to us, unless
God embrace us with his gratuitous goodness, without any re-
gard to our works, and unless we have also embraced by faith
that goodness, as exhibited to us in the gospel, — then these
promises are not without their use, even with the condition
annexed to them. For then he gratuitously confers every
thing upon us, so that he adds this also to the number of his
favours, that not rejecting our imperfect obedience, but par-
doning its deficiencies, he gives us to enjoy the benefit of the
legal promises, just as if we had fulfilled the condition our-
selves. But as we shall more fully discuss this question when
we treat of the justification of faith, we shall pursue it no
further at present.

V. Our assertion, respecting the impossibility of observing
the law, must be briefly explained and proved ; for it is gene-
rally esteemed a very absurd sentiment, so that Jerome has not
scrupled to denounce it as accursed. What was the opinion of

CHAP. VII.] CHRISTIAN RELIGION. 317

Jerome, I regard not ; let us inquire what is truth. 1 shall not
here enter into a long discussion of the various species of pos-
sibility ; I call that impossible which has never happened yet,
and which is prevented by the ordination and decree of God
from ever happening in future. If we inquire from the remo-
test period of antiquity, I assert that there never has existed a
saint, who, surrounded with a body of death, could attain to
such a degree of love, as to love God with all his heart, with
all his soul, and with all his mind ; and, moreover, that there
never has been one, who was not the subject of some inordi-
nate desire. Who can deny this ? I know, indeed, what sort
of saints the folly of superstition imagines to itself, such as
almost excel even the angels of heaven in purity ; but such an
imagination is repugnant both to Scripture and to the dictates
of experience. I assert also that no man, who shall exist in
future, will reach the standard of true perfection, unless re-
leased from the burden of the body. This is established by
clear testimonies of Scripture : Solomon says, " There is not
a just man upon earth, that doeth good and sinneth not." (y)
David; "In thy sight shall no man living be justified." (^)
Job in many passages affirms the same thing ; (a) but Paul
most plainly of all, that " the flesh lusteth against the Spirit,
and the Spirit against the flesh." (b) Nor does he prove, that
"as many as are of the works of the law are under the curse,"
by any other reason but because " it is written, Cursed is every
one that continueth not in all things which are written in the
book of the law to do them ; " (c) evidently suggesting, and
even taking it for granted, that no one can continue in them.
Now, whatever is predicted in the Scriptures, must be consi-
dered as perpetual, and even as necessary. With a similar fal-
lacy Augustine used to be teased by the Pelagians, who main-
tained that it is an injury to God, to say that he commands
more than the faithful through his grace are able to perform.
To avoid their cavil, he admitted that the Lord might, if he
chose, exalt a mortal man to the purity of angels ; but that he
neither had ever done it, nor would ever do it, because he had
declared otherwise in the Scriptures, (d) This I do not deny ;
but I add that it is absurd to dispute concerning the power of
God, in opposition to his veracity ; and that, therefore, it af-
fords no room for cavilling, when any one maintains that to
be impossible, which the Scriptures declare will never happen.
But if the dispute be about the term, the Lord, in reply to an
inquiry of his disciples, " Who, then, can be saved ? " says,
" With men this is impossible ; but with God all things are

(y) Eccles. vii. 20. (z) Psalm cxliii. 2. (a) Job iv. 17 ; ix. 2 ; xv. 14 : xxv 4.
(b) Gal. V. 17. (c) Gal. iii. 10. (d) Lib. de Nat. et Grat.

318 INSTITUTES OF THK [bOOK II

possible." (e) Augustine contends, with a very powerful ar-
gument, that in this flesh we never render to God the legiti-
mate love Avhich we owe to him. " Love," says he, " is an
effect of knowledge, so that no man can perfectly love God,
who has not first a complete knowledge of his goodness.
During our pilgrimage in this world, we see through an ob-
scure medium ; the consequence of this, then, is, that our love
is imperfect." It ought, therefore, to be admitted without
controversy, that it is impossible in this carnal state to fulfil
the law, if we consider the impotence of our nature, as will
elsewhere be proved also from Paul. (/)

VI. But for the better elucidation of the subject, let us state,
in a compendious order, the office and use of what is called the
moral law. Jt is contained, as far as I understand it, in these
three points. The first is, that while it discovers the right-
eousness of God, that is, the only righteousness which is ac-
ceptable to God, it warns every one of his own unrighteousness,
places it beyond all doubt, convicts, and condemns him. For
it is necessary that man, blinded and inebriated with self-love,
should thus be driven into a knowledge of himself, and a con-
fession of his own imbecility and impurity. Since, unless his
vanity be evidently reproved, he is inflated with a foolish con-
fidence in his strength, and can never be brought to perceive
its feebleness as long as he measures it by the rule of his own
fancy. But as soon as he begins to compare it to the difficulty
of the law, he finds his insolence and pride immediately abate.
For how great soever his preconceived opinion of it, he per-
ceives it immediately pant under so heavy a load, and then
totter, and at length fall. Thus, being instructed under the
tuition of the law, he lays aside that arrogance with which he
was previously blinded. He must also be cured of the other
disease, of pride, with which, we have observed, he is afflicted.
As long as he is permitted to stand in his own judgment, he
substitutes hypocrisy instead of righteousness ; contented with
which, he rises up with I know not Avhat pretended righteous-
nesses, in opposition to the grace of God. But when he is con-
strained to examine his life according to the rules of the law,
he no longer presumes on his counterfeit righteousness, but
perceives that he is at an infinite distance from holiness ; and also
that he abounds with innumerable vices, from which he before
supposed himself to be pure. For the evils of concupiscence
are concealed in such deep and intricate recesses, as easily to
elude the view of man. And it is not without cause that the
Apostle says, " I had not known lust, except the law had said,
Thou shalt not covet ; " (g) because, unless it be stripped of its

(e) Matt. xix. 25, 26. (/) Rom. viii. 3, &c. (g) Rom. vii. 7.

\

CHAP. VII.] CHRISTIAN RELIGION. 319

disguises, and brought to light by the law, it destroys the
miserable man in so secret a manner, that he does not perceive
its fatal dart.

VII. Thus the law is like a mirror, in which we behold, first,
our impotence ; secondly, our iniquity, which proceeds from it ;
and lastly, the consequence of both, our obnoxiousness to the
curse ; just as a mirror represents to us the spots on our face.
For when a man is destitute of power to practise righteousness,
he must necessarily fall into the habits of sin. And sin is im-
mediately followed by the curse. Therefore the greater the
transgression of which the law convicts us, the more severe is
the judgment with which it condemns us. This appears from
the observation of the Apostle, that " by the law is the know-
ledge of sin." (/i) For he there speaks only of the first office
of the law, which is experienced in sinners not yet regenerated.
The same sentiment is conveyed in the following passages :
that " the law entered, that the offence might abound ; " («') and
that it is therefore " the ministration of death, which worketh
wrath and slayeth." (k) For iniquity undoubtedly increases
more and more, in proportion to the clearness of that sense of
sin which strikes the conscience ; because to transgression of
the law, there is then added contumacy against the lawgiver.
It remains, therefore, that the law arm the Divine wrath against
the sinner ; for of itself it can only accuse, condemn, and
destroy. And, as Augustine says, if we have not the Spirit of
grace, the law serves only to convict and slay us. But this
assertion neither reflects dishonour on the law, nor at all dero-
gates from its excellence. Certainly, if our will were wholly
conformed to the law, and disposed to obey it, the mere know-
ledge of it would evidently be sufficient to salvation. But
since our carnal and corrupt nature is in a state of hostility
against the spirituality of the Divine law, and not amended by
its discipline, it follows that the law, which was given for
salvation, if it could have found adequate attention, becomes
an occasion of sin and death. For since we are all convicted
of having transgressed it, the more clearly it displays the
righteousness of God, so, on the contrary, the more it detects
our iniquity, and the more certainly it confirms the reward of
life and salvation reserved for the righteous, so much the more
certain it makes the perdition of the wicked. These expres-
sions, therefore, are so far from being dishonourable to the law,
that they serve more illustriously to recommend the Divine
goodness. For hence it really appears, that our iniquity and
depravity prevent us from enjoying that blessed life which is
revealed to all men in the law. Hence the grace of God, which

(/t) Rom. iii. 20. (i) Rom. v. 20. (k) 2 Cor. iii. 7. Rom. iv. 15.

320 INSTITUTES OF THE [bOOK II,

succours us without the assistance of the law, is rendered
sweeter ; and his mercy, which confers it on us, more amiable ;
from which we learn that he is never wearied with repeating
his blessings and loading us with new favours,

VIII. But though the iniquity and condemnation of us all
are confirmed by the testimony of the law, this is not done (at
least if we properly profit by it) in order to make us sink into
despair, and fall over the precipice of despondency. It is true
that the wicked are thus confounded by it, but this is occa-
sioned by the obstinacy of their hearts. With the children of
God, its instructions must terminate in a different manner.
The Apostle indeed declares that we are all condemned by the
sentence of the law, " that every mouth may be stopped, and
all the world may become guilty before God." (l) Yet the
same Apostle elsewhere informs us, that "God hath concluded
them all in unbelief," not that he might destroy or suffer all to
perish, but "that he might have mercy upon all ; " (m) that is,
that leaving their foolish opinion of their own strength, they
may know that they stand and are supported only by the
power of God ; that being naked and destitute, they may resort
for assistance to his mercy, recline themselves wholly upon it,
hide themselves entirely in it, and embrace it alone for right-
eousness and merits, since it is offered in Christ to all who with
true faith implore it and expect it. For in the precepts of the
law, God appears only, on the one hand, as the rewarder of per-
fect righteousness, of which we are all destitute ; and on the
other, as the severe judge of transgressions. But in Christ, his
face shines with a plenitude of grace and lenity, even towards
miserable and unworthy sinners.

IX. Of making use of the law to implore the assistance of
God, Augustine frequently treats ; as when he writes to Hilary :
" The law gives commands, in order that, endeavouring to
perform them, and being wearied through our infirmity under
the law, we may learn to pray for the assistance of grace."
Also to Asellius : " The utility of the law is to convince man
of his own infirmity, and to compel him to pray for the gra-
cious remedy provided in Christ." Also to Innocentius Ro-
manus : " The law commands : grace furnishes strength for the
performance." Again, to Valentine : " God commands what
we cannot perform, that we may know for what blessings we
ought to supplicate him." Again: "The law was given to
convict you ; that being convicted you might fear, that fearing
you might pray for pardon, and not presume on your own
strength." Again: "The end for which the law was given,
was to diminish that which was great, to demonstrate that you

(0 Rom. iii. 19. (m) Rom. xi. 32.

CHAP. VII.] CHRISTIAN RELIGION. 321

have of yourself no ability to work righteousness, that thus,
being poor, indigent, and destitute, you might have recourse
to grace for relief." Afterwards he addresses himself to God :
" Thus do, O Lord ! thus do, O merciful Lord ! command that
which cannot be performed : even command that which cannot
be performed without thy grace : that when men cannot per-
form it in their own strength, every mouth may be stopped,
and no man appear great in his own estimation. Let all men
be mean, and let all the world be proved guilty before God."
But I am not wise in collecting so many testimonies, when this
holy man has written a treatise expressly on this subject, which
he has entitled De Spiritu et Litera, On the Spirit and Letter.
The second use of the law he does not so clearly describe,
either because he knew that it depends on the first, or because
he did not so fully understand it, or because he wanted words
to explain it with distinctness and perspicuity adequate to his
ideas of it. Yet this first office of the law is not confined to
the pious, but extends also to the reprobate. For though they
do not, with the children of God, advance so far as, after the
mortification of the flesh, to be renewed, and to flourish again
in the inner man, but, confounded with the first horrors of con-
science, remain in despair, yet they contribute to manifest the
equity of the Divine judgment, by their consciences being
agitated with such violent emotions. For they are always
desirous of cavilling against the judgment of God ; but now,
while it is not yet manifested, they are, nevertheless, so con-
fouaded with the testimony of the law and of their own con-
science, that they betray in themselves what they have deserved.
X. The second office of the law is, to cause those who,
unless constrained, feel no concern for justice and rectitude,
when they hear its terrible sanctions, to be at least restrained
by a fear of its penalties. And they are restrained, not because
it internally influences or afl"ects their minds, but because, be-
ing chained, as it were, they refrain from external acts, and
repress their depravity within them, which otherwise they
would have wantonly discharged. This makes them neither
better nor more righteous in the Divine view. For although,
being prevented either by fear or by shame, they dare not exe-
cute what their minds have contrived, nor openly discover the
fury of their passions, yet their hearts are not disposed to fear
and obey God ; and the more they restrain themselves, the
more violently they are inflamed within ; they ferment, they
boil, ready to break out into any external acts, if they were
not prevented by this dread of the law. And not only so, they
also inveterately hate the law itself, and execrate God the law-
giver, so that, if they could, they would wish to annihilate him
whom they cannot bear, either in commanding that which is

VOL. I. 41

322 INSTITUTES OF THE [bOOK II.

right, or in punishing the despisers of his majesty. In some,
indeed, this state of mind is more evident, in others more con-
cealed ; but it is really the case of all who are yet unregenerate,
that they are induced to attend to the law, not by a voluntary
submission, but with reluctance and resistance, only by the
violence of fear. But yet this constrained and extorted right-
eousness is necessary to the community, whose public tran-
quillity is provided for by God in this instance, while he pre-
vents all things being mvolved in confusion, which would
certainly be the case, if all men were permitted to pursue
their own inclinations. Moreover, it is useful even to the
children of God, to be exercised by its discipline before their
vocation, while they are destitute of the Spirit of sanctification,
and are absorbed in carnal folly. For when the dread of Di-
vine vengeance restrains them even from external licentious-
ness, although, their minds being not yet subdued, they make
but a slow progress at present, yet they are in some measure
accustomed to bear the yoke of righteousness ; so that when
they are called, they may not be entirely unaccustomed to its
discipline, as a thing altogether unknown. To this office of
the law the Apostle appears particularly to have referred, vv^hen
he says, ''that the law is not made for a righteous man, but for
the lawless and disobedient ; for the ungodly and for sinners ;
for unholy and profane ; for murderers of fathers and murderers
of mothers ; for manslayers, for whoremongers, for them that
defile themselves with mankind, for men-stealers, for liars, for
perjured persons, and if there be any other thing that is con-
trary to sound doctrine." (w) For he here signifies that it
restrains the violence of the carnal desires, which would other-
wise indulge themselves in the most unbounded licentiousness.
XI. But we may apply to both what he elsewhere asserts,
that to the Jews " the law was a schoolmaster to bring them to
Christ ; " (o) for there are two kinds of persons who are led to
Christ by its discipline. Some, whom we mentioned in the
first place, from too mucli confidence either in their own
strength or in their own righteousness, are unfit to receive the
grace of Christ, till they have first been stripped of every thing.
The law, therefore, reduces them to humility by a knowledge
of their own misery, that thus they may be prepared to pray
for that of which they before supposed themselves not desti-
tute. Others need a bridle to restrain them, lest they abandon
themselves to carnal licentiousness, to such a degree as wholly
to depart from all practice of righteousness. For where the
Spirit does not yet reign, there is sometimes such a violent
ebullition of the passions, as to occasion great danger of the soul
that is under their influence being swallowed up in forget-

(w) 1 Tim. i. 9, 10. (o) Gal. iii. 24.

CHAP.

VII.] CHRISTIAN RELIGION. S23

fulness and contempt of God ; which would certainly be the
case, if the Lord did not provide this remedy against ii.
Those, therefore, whom he has destined to the inheritance
of his kingdom, if he do not immediately regenerate them,
he keeps under fear by the works of the law till the time
of his visitation ; not that chaste and pure fear which ought to
be felt by his children, but a fear which is, neverthelG»-s, useful
to train them, according to their capacity, to true piety. Of
this we have so many proofs, that there is no need to adduce
any example. For all who have lived for a considerable time
in ignorance of God will confess it to have been their experi-
ence, that they were constrained by the law to a certain kind
of fear and reverence of God, till, being regenerated by his
Spirit, they began to love him from their hearts.

XII. The third use of the law, which is the principal one,
and which is more nearly connected with the proper end of it,
relates to the faithful, in whose hearts the Spirit of God already
lives and reigns. For although the law is inscribed and en-
graven on their hearts by the finger of God, — that is, although
they are so excited and animated by the direction of the Spirit,
that they desire to obey God, — yet they derive a twofold ad-
vantage from the law. For they find it an excellent instrument
to give them, from day to day, a better and more certain under-
standing of the Divine will to which they aspire, and to con-
firm them in the knowledge of it. As, though a servant be
already influenced by the strongest desire of gaining the appro-
bation of his master, yet it is necessary for him carefully to
inquire and observe the orders of his master, in order to con-
form to them. Nor let any one of us exempt himself from
this necessity ; for no man has already acquired so much wis-
dom, that he could not by the daily instruction of the law
make new advances into a purer knowledge of the Divine will.
In the next place, as we need not only instruction, but also
exhortation, the servant of God will derive this further advan-
tage from the law ; by frequent meditation on it he will be
excited to obedience, he will be confirmed in it, and restrained
from the slippery path of transgression. For in this manner
should the saints stimulate themselves, because, with whatever
alacrity they labour for the righteousness of God according to
the Spirit, yet they are always burdened with the indolence of
the flesh, which prevents their proceeding with due prompti-
tude. To this flesh the law serves as a whip, urging it, like a
dull and tardy animal, forwards to its work ; and even to the
spiritual man, who is not yet delivered from the burden of the
flesh, it will be a perpetual spur, that will not permit him to
loiter. To this use of the law David referred, when he cele-
brated it in such remarkable encomiums as these : " The law

324 INSTITUTES OF THE [bOOK II.

of the Lord is perfect, converting the sov.l : tne statutes of the
Lord are right, rejoicing the heart : the commandment of the
Lord is pnre, enhghtening the eyes," &c. (js) Again: " Thy
word is a lamp unto my feet, and a hght unto my path; " {q)
and many others, which he introduces in every part of this
psalm. Nor are these assertions repugnant to those of Paul, in
which he shows, not what service the law renders to the re-
generate, but what it can bestow upon man merely of itself;
whereas the Psalmist in these passages celebrates the great
advantage derived, through the Divine teaching, from the read-
ing of the law, by those whom God inspires with an inward
promptitude to obedience. And he adverts not only to the
precepts, but to the promise of grace annexed to their perform-
ance, which alone causes that which is bitter to become sweet.
For what would be less amiable than the law, if by demands
and threats it only distressed the mind with fear, and harassed
it with terror ? But David particularly shows, that in the law
he discovered the Mediator, without whom there is nothing
pleasant or delightful.

XIII. Some unskilful men, being unable to discern this
distinction, rashly explode Moses altogether, and discard the
two tables of the law ; because they consider it improper for
Christi-xus to adhere to a doctrine which contains the adminis-
tration of death. Far from us be this profane opinion ; for
Moses has abundantly taught us, that the law, which in sin-
ners can only produce death, ought to have a better and more
excellent use in the saints. For just before his death he thus
addressed the people : " Set your hearts unto all the words
which I testify among you this day, which ye shall command
your children to observe, to do all the words of this law. For
it is not a vain thing for you ; because it is your life." (r)
But if no one can deny that the law exhibits a perfect model
of righteousness, either we ought to have no rule for an up-
right and just life, or it is criminal for us to deviate from it.
For there are not many rules of life, but one, which is per-
petually and immutably the same. Wherefore, when David
represents the life of a righteous man as spent in continual
meditations on the law, (s) we must not refer it to one period
of time only, because it is very suitable for all ages, even to
the end of the world. Let us neither be deterred, therefore,
nor fly from its instructions, because it prescribes a holiness far
more complete than we shall attain, as long as we remain in
the prison of the body. For it no longer exercises towards us
the part of a rigorous exactor, only to be satisfied by the per-
fect performance of every injunction ; but in this perfection,

(p) Psalm xix. 7, 8. (r) Deut. xxxii. 46. 47.

(?) Psalm cxix. 105. {s) Psalm i. 2.

CHAP. VII.] CHRISTIAN RELIGION. 325

to which it exhorts us, it shows us a goal, to aim at which,
during the whole of our Hves, would be equally conducive to
our interest and consistent with our duty ; in which attempt it
is happy for us if we fail not. For the whole of this life is a
course, which when we have completed, the Lord will grant
us to reach that goal, towards which at so great a distance our
efforts are now vigorously directed.

XIV. Now, because the law, in regard to the faithful, has the
force of an exhortation, not to bind their consciences with a
curse, but by its frequent admonitions to arouse their mdolence,
and reprove their imperfection, — many persons, when they de-
sign to express this liberation from its curse, say that the law
(I still speak of the moral law) is abrogated to the faithful ;
not that it no longer enjoins upon them that which is right,
but only that it ceases to be to them what it was before, no
longer terrifying and confounding their consciences, condemn-
ing and destroying them. And such an abrogation of the law
is clearly taught by Paul. It appears also to have been
preached by our Lord, since he would not have refuted the
opinion concerning his abolishing the law, unless it had pre-
vailed among the Jews. Now, as this opinion could not pre-
vail without any pretext, it is probable that it proceeded from
a false interpretation of his doctrine ; in the same manner as
almost all errors have usually taken some colour from the ( ruth.
But lest we ourselves fall into the same error, let us accurately
distinguish what is abrogated in the law, and what still remains
in force. When the Lord declares that he came " not to destroy
the law, but to fulfil it," and that " till heaven and earth shall
pass, one jot or one tittle shall in no wise pass from the law,
till all be fulfilled," (^) he sufficiently proves that his advent
would detract nothing from the observance of the law. And
with sufficient reason, since the express end of his advent was
to heal the transgressions of it. The doctrine of the law re-
mains, therefore, through Christ, inviolable ; which by tuition,
admonition, reproof, and correction, forms and prepares us for
every good work.

XV. The assertions of Paul respecting the abrogation of the
law evidently relate, not to the instruction itself, but to the power
of binding the conscience. For the law not only teaches, but
authoritatively requires, obedience to its commands. If this
obedience be not yielded, and even if there be any partial defi-
ciency of duty, it hurls the thunderbolt of its curse. For this
reason the Apostle says, that " as many as are of the works of the
law are under the curse ; for it is written. Cursed is every one
Jhat continueth not in all things." (u) Now, he affirms those to
be " of the works of the law," who place not their righteousness

(t) Matt. V. 17, 18. (m) Gal. iii. 10.

326 INSTITUTES OF THE [bOOK II

in the remission of sins, by which we are released from the
rigour of the law. He teaches us, therefore, that we must be
released from the bondage of the law, unless we would perish
in misery under it. But what bondage ? the bondage of that
austere and rigid exaction, which remits nothing from its
strictest requirements, and permits no transgression to pass
with impunity ; I say, Christ, in order to redeem us from this
curse, was " made a curse for us. For it is written, Cursed
is every one that hangeth on a tree." (w) In the following
chapter, indeed, he tells us, that Christ was " made under the
law, to redeem them that were under the law;" but in the
same sense ; for he immediately adds, " that we might receive
the adoption of sons." (a;) What is this? that we might not
be oppressed with a perpetual servitude, which would keep our
consciences in continual distress with the dread of death. At
the same time this truth remains for ever unshaken, that the
law has sustained no diminution of its authority, but ought
always to receive from us the same veneration and obedience.
XVI. The case of ceremonies, which have been abrogated,
not as to their effect, but only as to their use, is very different.
Their having been abolished by the advent of Christ, is so far
from derogating from their sanctity, that it rather recommends
and renders it more illustrious. For as they must have ex-
hibited to the people, in ancient times, a vain spectacle, unless
they had discovered the virtue of the death and resurrection
of Christ, so, if they had not ceased, we should, in the present
age, have been unable to discern for what purpose they were
instituted. To prove, therefore, that the observance of them
is not only needless, but even injurious, Paul teaches us that
they were shadows, the body of which we have in Christ, (y)
We see, then, that the truth shines with greater splendour in
their abolition, than if they still continued to give a distant
and obscure representation of Christ, who has openly appeared.
For this reason, at the death of Christ, " the veil of the temple
was rent in twain from the top to the bottom; "(2;) because,
according to the author of the Epistle to the Hebrews, the liv-
ing and express image of the heavenly blessings, which before
had been only sketched in obscure lineaments, was now clearly
revealed. The same truth is conveyed in the declaration of
Christ, that " the law and the prophets were until John ; since
that time the kingdom of God is preached." (a) Not that the
holy fathers had been destitute of that preaching which con-
tains the hope of salvation, and of eternal life, but because
they saw only at a distance, and under shadows, what we now
contemplate in open day. But the reason, why it was neces-

(?o) Gal. iii. 13. (r) Gal. iv. 4, 5. (?/) Col. ii. 17.

(z) Matt, xxvii. 51. (a) Luke xvi. 16.

CHAP. VII.] CHRISTIAN RELIGION. 327

sary for the Church of God to ascend from those rudiments to
sublimer heights, is explained by John the Baptist : " the law
was given by Moses, but grace and truth came by Jesus
Christ." (6) For although expiation of sin was truly pro-
mised in the ancient sacrifices, and the ark of the covenant
was a certain pledge of the paternal favom- of God, all these
would have been mere shadows, if they had not been founded
in the grace of Christ, where alone we may find true and eter-
nal stability. Let us firmly maintain, then, that though the
legal rites have ceased to be observed, yet their very discon-
tinuance gives us a better knowledge of their great utility
before the advent of Christ, who, abolishing the observance of
them, confirmed their virtue and efficacy in his death.

XVII. The reasoning of Paul is attended with more diffi-
culty : " And you, being dead in your sins, and the uncircum-
cision of your flesh, hath he quickened together with him,
having forgiven you all trespasses ; blotting out the hand-
writing of ordinances that was against us, which was contrary
to us, and took it out of the way, nailing it to his cross," &c. (c)
For it seems to extend the abolition of the law somewhat
further, as though we had now no concern with its " ordi-
nances." For they are in an error who understand it simply
of the moral law, the abolition of which they, nevertheless,
explain to relate to its inexorable severity, rather than to its
precepts. Others, more acutely and carefully considering the
words of Paul, perceive that they belong particularly to the
ceremonial law ; and prove that the word " ordinances " is
more than once used by Paul in that signification. For he
thus expresses himself to the Ephesians: "He is our peace,
who hath made both one ; having abolished the law of com-
mandments contained in ordinances ; for to make in himself
of twain one new man." {d) That he there speaks of the
ceremonies, is very evident ; for he calls the law " the middle
wall of partition," by which the Jews were separated from the
Gentiles. Wherefore I allow that the former commentators
are justly censured by these ; but even these do not appear to
me clearly to explain the meaning of the Apostle. For to
compare these two passages as in all respects similar, is what
I by no means approve. When he designs to assure the
Ephesians of their admission into fellowship with the Israel-
ites, he informs them, that the impediment which formerly
prevented it is now removed. That consisted in ceremo-
nies. For the rites of ablutions and sacrifices, by which the
Jews were consecrated to the Lord, caused a separation be-
tween them and the Gentiles. But in the Epistle to the Co-

(b) John i. 17. (c) Col. ii. 13, 14. (</) Ephes. ii. 14, 15.

328 INSTITUTES OF THE [bOOK II,

lossians he treats of a siiblimer mystery. The controversy
there relates to the Mosaic observances, to which the false
Apostles were strenuously attempting to subject the Christians.
But as in the Epistle to the Galatians he goes to the depth of
that controversy, and reduces it to its source, so also in this
place. For if in the rites you contemplate nothing but the
necessity of performing them, to what purpose were they
called a " hand-writing that was against us " ? and almost the
whole of our redemption made to consist in its being "blotted
out ? " Wherefore it is evident, that here is something to be
considered beside the external ceremonies. And 1 am per-
suaded that I have discovered the genuine meaning, at least if
that be conceded to me as a truth, which Augustine somewhere
very truly asserts, and which he has even borrowed from the
positive expressions of an Apostle, (e) that in the Jewish cere-
monies there was rather a confession of sins than an expiation
of them. For what did they do in offering sacrifices, but
confess themselves worthy of death, since they substituted
victims to be slain in their stead ? What were their purifica-
tions, but confessions that they were themselves impure ?
Thus the hand-writing both of their sin and of their impurity
was frequently renewed by them ; but that confession aff"orded
no deliverance. For which reason the Apostle says that the
death of Christ effected " the redemption of the transgressions
that were under the first testament." (/) The Apostle, there-
fore, justly denominates the ceremonies " a hand- writing against
those who observe them ; " because by them they publicly at-
tested their condemnation and impurity. Nor does any ob-
jection arise from their having been also partakers of the same
grace with us. For this they obtained in Christ, not in the
ceremonies, which the Apostle there distinguishes from Christ ;
for being practised at that time after the introduction of the
gospel, they obscured the glory of Christ. We find, then,
that the ceremonies, considered by themselves, are beautifully
and appositely called a " hand- writing that was against" the
salvation of men ; because they were solemn instruments tes-
tifying their guilt. When the false Apostles wished to bring
the Church back to the observance of them, the Apostle deeply
investigated their signification, and very justly admonished the
Colossians into what circumstances they would relapse, if they
should suffer themselves to be thus enslaved by them. For
they would at the same time be deprived of the benefit of
Christ ; since, by the eternal expiation that he has once effected,
he has abolished those daily observances, which could only
attest their sins, but could never cancel them.

(e) Heb. x. 3—14. (/) Heb. ix. 15.

CHAP. VIII.] CHRISTIAN RELIGION. 329

CHAPTER VIII.

AN EXPOSITION OF THE MORAL LAW.

Here I think it will not be foreign to our subject to intro-
duce the ten precepts of the law, with a brief exposition of
them. For this will more clearly evince what I have suggest-
ed, that the service which God has once prescribed always
remains in full force ; and will also furnish us with a confirma-
tion of the second remark, that the Jews not only learned from
it the nature of true piety, but when they saw their inability
to observe it, were led by the fear of its sentence, though not
without reluctance, to the Mediator. Now, in giving a sum-
mary of those things which are requisite to the true knowledge
of God, we have shown that we can form no conceptions of his
greatness, but his majesty immediately discovers itself to us, to
constrain us to worship him. In the knowledge of ourselves,
we have laid down this as a principal article, that being divest-
ed of all opinion of our own strength, and confidence in our
own righteousness, and, on the other hand, discouraged and
depressed by a consciousness of our poverty, we should learn
true humility and self-dejection. The Lord accomplishes both
these things in his law, where, in the first place, claiming to
himself the legitimate authority to command, he calls us to
revere his Divinity, and prescribes the parts of which this re-
verence consists ; and in the next place, promulgating the rule
of his righteousness, (the rectitude of which, our nature, being
depraved and perverted, perpetually opposes ; and from the per-
fection of which, our ability, through its indolence and imbe-
cility towards that which is good, is at a great distance,) he
convicts us both of impotence and of unrighteousness. More-
over, the internal law, which has before been said to be in-
scribed and as it were engraven on the hearts of all men, sug-
gests to us in some measure the same things which are to be
learned from the two tables. For our conscience does not
permit us to sleep in perpetual insensibility, but is an internal
witness and monitor of the duties we owe to God, shows us
the difference between good and evil, and so accuses us when
we deviate from our duty. But man, involved as he is in a
cloud of errors, scarcely obtains from this law of nature the
smallest idea of what worship is accepted by God ; but is cer-
tainly at an immense distance from a right understanding of it.
Besides, he is so elated with arrogance and ambition, and so
blinded with self-love, that he cannot yet take a view of him-
voL. I. 42

330 INSTITUTES OF THE [bOOK II.

self, and as it were retire within, that he may learn to submit
and humble himself, and to confess his misery. Since it was
necessary, therefore, both for our dulness and obstinacy, the Lord
gave us a written law ; to declare with greater certainty what
in the law of nature was too obscure, and by arousing our
indolence, to make a deeper impression on our understanding
and memory.

11. Now, it is easy to perceive, what we are to learn from
the law ; namely, that God, as he is our Creator, justly sustains
towards us the character of a Father and of a Lord ; and that
on this account we owe to him glory and reverence, love and
fear. Moreover, that we are not at liberty to follow every
thing to which the violence of our passions may incite us ; but
that we ought to be attentive to his will, and to practise
nothing but what is pleasing to him. In the next place,
that righteousness and rectitude are a delight, but iniquity an
abommation to him ; and that, therefore, unless we will with
impious ingratitude rebel against our Maker, Ave must necessa-
rily spend our whole lives in the practice of righteousness.
For if we manifest a becoming reverence for him, only when
Ave prefer his Avill to our own, it follows that there is no other
legitimate worship of him, but the observance of righteousness,
sanctity, and purity. Nor can Ave pretend to excuse ourselves
by a Avant of ability, like insolvent debtors. For it is improper
for us to measure the glory of God by our ability ; for Avhat-
ever may be our characters, he ever remains like himself, the
friend of righteousness, the enemy of iniquity. Whatever he
requires of us, since he can require nothing but what is right,
we are under a natural obligation to obey ; but our inability is
our OAvn fault. For if we are bound by our own passions, Avhich
are under the government of sin, so that we are not at liberty
to obey our Father, there is no reason Avhy Ave should plead
this necessity in our defence, the criminality of Avhicli is Avith-
in ourselves, and must be imputed to us.

IIL When Ave have made such a proficiency as this by
means of the instruction of the laAV, we ought, under the same
teacher, to retire within ourselves ; from Avhich Ave may learn
two things : First, by comparing our life Avith the righteousness
of the laAV, we shall find, that Ave are very far from acting
agreeably to the will of God, and are therefore uuAvorthy to
retain a place among his creatures, much less to be numbered
among his children. Secondly, by examining our strength,
we shall see, that it is not only unequal to the observance of
the law, but a mere nullity. The necessary consequence of
this Avill be a diffidence in our OAvn strength, and an anxiety
and trepidation of mind. For the conscience cannot sustain
the load of iniquity, without an immediate discovery of the

CHAP. VIII.] CHRISTIAN RELIGION. 331

Divine judgment. And the Divine judgment cannot be per-
ceived, without inspiring a dread of death. Compelled also by-
proofs of its impotence, it cannot avoid falling into an absolute
despair of its own strength. Both these dispositions produce
humility and dejection. The result of all this is, that the man
terrified with the apprehension of eternal death, which he
sees justly impending over him for his unrighteousness, betakes
himself entirely to the Divine mercy, as to the only port of
salvation ; and perceiving his inability to fulfil the commands
of the law, and feeling nothing but despair in himself, he im-
plores and expects assistance from another quarter.

IV. But not contented with having conciliated a reverence
for his righteousness, the Lord has also subjoined promises and
threatenings, in order that our hearts miglit imbibe a love for
him, and at the same time a hatred to iniquity. For since the
eyes of our mind are too dim to be attracted with the mere
beauty of virtue, our most merciful Father has been graciously
pleased to allure us to the love and worship of himself by the
sweetness of his rewards. He announces, therefore, that he has
reserved rewards for virtue, and that the person who obeys his
commandments shall not labour in vain. He proclaims, on the
contrary, not only that unrighteousness is execrable in his sight,
but also that it shall not escape with impunity ; but that he
will avenge himself on all the despisers of his majesty. And
to urge us by all possible motives, he promises also the bless-
ings of the present life, as well as eternal felicity, to the obedi-
ence of those who keep his commandments, the transgressors
of which he threatens not only with present calamities, but
with the torments of eternal death. For that promise, " these
if a man do, he shall live in them," (g) and this correspondent
threatening, " the soul that sinneth, it shall die," (h) undoubt-
edly relate to a future and endless immortality or death.
Wherever we read of the Divine benevolence or wrath, the
former comprehends eternal life, the latter eternal destruction.
Now, of present blessings and curses, the law contains a long
catalogue. The penal sanctions display the consummate purity
of God, which cannot tolerate iniquity ; while the promises
not only manifest his perfect love of righteousness, which he
cannot defraud of its reward, but likewise illustrate his won-
derful goodness. For since we, with all that belongs to us,
are indebted to his majesty, whatever he requires of us, he
most justly demands as the payment of a debt ; but the pay-
ment of a debt is not entitled to remuneration. Therefore he
recedes from the strictness of his claims, when he proposes a
reward to our obedience, which is not performed spontaneously,

(g) Lev. xviii. 5. (h) Ezek. xviii. 4.

332 INSTITUTES OF THE [bOOK II.

as if it were not a duty. But the effect of those promises on
us has partly been mentioned ah-eady, and will hereafter more
clearly appear in its proper place. Suffice it at present, if we
remember and consider that the promises of the law contain no
mean recommendation of righteousness, to make it more evident
how much God is pleased with the observance of it ; and that
the penal sanctions are annexed, to render unrighteousness more
execrable, lest the sinner, amidst the fascinations of sin, should
forget that the judgment of the Legislator awaits him.

V. Now, since the Lord, when about to deliver a rule of
perfect righteousness, referred all the parts of it to his own will,
this shows that nothing is more acceptable to him than obedi-
ence. This is worthy of the most diligent observation, since
the licentiousness of the human mind is so inclined to the fre-
quent invention of various services in order to merit his favour.
For this irreligious affectation of religion, which is a principle
innate in the human mind, has betrayed itself in all ages, and
betrays itself even in the present day ; for men always take a
pleasure in contriving some way of attaining righteousness,
which is not agreeable to the Divine word. Hence, among
those which are commonly esteemed good works, the precepts
of the law hold a very contracted station, the numberless
multitude of human inventions occupying almost the whole
space. But what was the design of Moses, unless it was to
repress such an unwarrantable license, when, after the pro-
mulgation of the law, he addressed the people in the following
manner ! " Observe and hear all these words which I command
thee, that it may go well with thee, and with thy children
after thee for ever, when thou doest that which is good and
right in the sight of the Lord thy God. What thing soever I
command you, observe to do it : thou shalt not add thereto,
nor diminish from it." (i) And before, when he had declared
that this was their wisdom and their understanding in the sight
of other nations, that they had received statutes, and judgments,
and ceremonies, from the Lord, he had added, " Take heed to
thyself, and keep thy soul diligently, lest thou forget the
things which thine eyes have seen, and lest they depart from
thy heart all the days of thy life." (k) Foreseeing that the
Israelites would not rest, but, even after the reception of the law,
would labour to produce new species of righteousness, foreign
from what the law requires, unless they should be rigorously
restrained, God pronounces that his word comprehends the
perfection of righteousness ; and yet, though this ought most
effectually to have prevented them, they were guilty of that
very presumption which was so expressly forbidden. But

(i) Deut. xii. 28, 32. (k) Deut. iv. 5, 6, 9,

CHAP. VIII.] CHRISTIAN RELIGION. 333

what is this to us ? We are certainly bound by the same de-
claration ; for the claims of the Lord on behalf of his law, that
it contains the doctrine of perfect righteousness, beyond all
doubt remain perpetually the same ; yet not contented with it,
we are wonderfully laborious in inventing and performing other
good works, one after another. The best remedy for this fault
will be a constant attention to this reflection ; that the law was
given to us from heaven to teach us a perfect righteousness ;
that in it no righteousness is taught, but that which is con-
formable to the decrees of the Divine will ; that it is therefore
vain to attempt new species of works in order to merit the
favour of God, whose legitimate worship consists solely in
obedience, but that any pursuit of good works deviating from
the law of God is an intolerable profanation of the Divine and
real righteousness. There is much truth also in the observation
of Augustine, who calls obedience to God sometimes the parent
and guardian, and sometimes the origin of all virtues.

VI. But when we have given an exposition of the Divine
law, we shall then more suitably and profitably confirm what
has been already advanced concerning its office and use. Be-
fore we enter, however, on the discussion of each aiticle sepa-
rately, it will be useful to premise some things which may
contribute to a general knowledge of it. First, let it be under-
stood, that the law inculcates a conformity of life, not only to
external probity, but also to internal and spiritual righteousness.
Now, though none can deny this, yet very few persons pay proper
attention to it. This arises from their not considering the Le-
gislator, by whose nature we ought to estimate also the nature of
the law. If a king prohibit, by an edict, adultery, murder, or
theft, no man, I confess, will be liable to the penalty of such
a law, who has only conceived in his mind a desire to commit
adultery, murder, or theft, but has not perpetrated any of them.
Because the superintendence of a mortal legislator extends only
to the external conduct, and his prohibitions are not violated
unless the crimes be actually committed. But God, whose eye
nothing escapes, and who esteems not so much the external
appearance as the purity of the heart, in the prohibition of
adultery, murder, and theft, comprises a prohibition of lust,
wrath, hatred, coveting what belongs to another, fraud, and
every similar vice. For, being a spiritual Legislator, he ad-
dresses himself to the soul as much as to the body. Now, the
murder of the soul is wrath and hatred ; the theft of the soul
is evil concupiscence and avarice ; the adultery of the soul is
lust. But it will be said, that human laws also relate to designs
and intentions, and not to fortuitous events. This I grant ; but
they relate to such designs and intentions as have been mani-
fested in outward actions. They examine and consider with

334 INSTITUTES OF THE [bOOK If.

what intention every act has been performed ; but do not scru-
tinize the secret thoughts. Human laws therefore are satisfied,
when a man abstains from external transgression. But, on the
contrary, the Divine law being given to our minds, the proper
regulation of them is the principal requisite to a righteous
observance of it. But men in general, even while they reso-
lutely dissemble their contempt of the law, dispose their eyes,
their feet, their hands, and all the parts of their body, to some
kind of observance of it, while at the same time their hearts
are entirely alienated from all obedience to it, and they suppose
that they have discharged their duty, if they have concealed
from man what they practise in the sight of God. They hear
the commands, Thou shalt not kill. Thou shalt not commit
adultery. Thou shalt not steal. They draw not the sword to
commit murder ; they never associate with harlots ; they lay
no violent hands on the property of others. All these things
thus far are well ; but in their whole souls they breathe after
murders, they kindle into lust, they look with dishonest eyes
on the property of others, and in their cupidity they devour it.
Now, then, they are destitute of the principal requisite of the
law. Whence arises such gross stupidity, but from discarding
the Legislator, and accommodating a righteousness to their own
inclination ? These persons Paul strongly opposes, when he
affirms that " the law is spiritual ; " (^) signifying that it re-
quires not only the obedience of the soul, the understanding,
and the will, but even an angelic purity, which, being cleansed
from all the pollution of the flesh, may savour entirely of the
Spirit.

VII. When we say that this is the sense of the law, we
are not introducing a novel interpretation of our own, but fol-
lowing Christ, who is the best interpreter of it. For the people
having imbibed from the Pharisees the corrupt opinion, that
he, who has perpetrated no external act of disobedience to the
law, is an observer of the law, he confutes this very dangerous
error, and pronounces an unchaste look at a woman to be
adultery ; he declares them to be murderers, who hate a
brother ; he makes them " in danger of the judgment," who
have only conceived resentment in their hearts ; them " in
danger of the council," who in murmuring or quarrelling have
discovered any sign of an angry mind ; and them " in danger
of hell fire," who with opprobrious and slanderous language
have broken forth into open rage, {m) Persons who have not
perceived these things, have pretended that Christ was another
Moses, the giver of an evangelical law, which supplied the
deficiencies of the law of Moses. Whence that common max-

(0 Rom. vii. 14. (m) Matt. v. 22, 28

CHAP. VIII.] CHRISTIAN RELIGION. 335

im, concerning the perfection of the evangeUcal law, that it is
far superior to the old law — a maxim in many respects very
pernicious. For when we introduce a summary of the com-
mandments, it will appear from Moses himself what an indig-
nity this fixes on the Divine law. It certainly insinuates that
all the sanctity of the fathers under the Old Testament, was
not very remote from hypocrisy, and draws us aside from that
one perpetual rule of righteousness. But there is not the least
difficulty in the confutation of this error ; for they have sup-
posed that Christ made additions to the law, whereas he only
restored it to its genuine purity, by clearing it from the obscu-
rities and blemishes which it had contracted from the false-
hoods and the leaven of the Pharisees.

VIII. It must be observed, in the second place, that the
commands and prohibitions always imply more than the words
express ; but this must be so restricted, that we may not make
it a Lesbian rule, by the assistance of which the Scripture
may be licentiously perverted, and any sense be extorted at
pleasure from any passage. For some people, by this immo-
derate and excursive liberty, cause one person to despise the
authority of the law, and another to despair of understanding
it. Therefore, if it be possible, we must find some way that
may lead us by a straight and steady course to the will of
God. We must inquire, I say, how far our interpretation
ought to exceed the limits of the expressions ; that it may
evidently appear, not to be an appendix of human glosses
annexed to the Divine law, but a faithful explanation of the
pure and genuine sense of the legislator. Indeed, in all the
commandments, the figure synecdoche, by which a part is ex-
pressed instead of the whole, is so conspicuous, that he may
justly be the object of ridicule, who would restrict the sense
of the law within the narrow limits of the words. It is plain,
then, that a sober exposition of the law goes beyond the words
of it ; but how far, remains doubtful, unless some rule be laid
down. The best rule, then, I conceive will be, that the ex-
position be directed to the design of the precept ; that in re-
gard to every precept it should be considered for what end it
was given. For example, every precept is either imperative
or prohibitory. The true meaning of both these kinds of pre-
cepts will immediately occur to us, if we consider the design
or the end of them ; as the end of the fifth commandment is,
that honour may be given to them to whom God assigns it.
The substance of this precept, then, is, that it is right, and
pleasing to God, that we should honour those on whom he has
conferred any excellence, and that contemptuous and contuma-
cious conduct towards them is an abomination to him. The
design of the first commandment is, that God alone may be

336 INSTITUTES OF THE [boOK II.

worshipped. The substance of this precept, then, will be, that
true piety, that is, the worship of his majesty, is pleasing to
God, and that he abominates impiety. Thus in every com-
mandment we should first examine the subject of it ; in the
next place we should inquire the end of it, till we discover
what the Legislator really declares in it to be either pleasing or
displeasing to him. Lastly, we must draw an argument from
this commandment to the opposite of it, in this manner : — If
this please God, the contrary must displease him ; if this dis-
please him, the contrary must please him ; if he enjoin this,
he forbids the contrary ; if he forbid this, he enjoins the
contrary.

IX. What we now rather obscurely hint at, will be fully
and practically elucidated in our exposition of the command-
ments. Wherefore it is sufficient to have suggested it ; only
the last position, which otherwise might not be understood, or,
if understood, might seem unreasonable, requires to be briefly
established by suitable proof. It needs no proof, that an in-
junction of any thing good is a prohibition of the opposite
evil ; for every man will concede it. And common sense will
easily admit, that a prohibition of crimes is a command to
practise the contrary duties. It is commonly considered as a
commendation of virtues, when censure is passed on the op-
posite vices. But we require somewhat more than is com-
monly intended by those forms of expression. For men
generally understand the virtue which is opposite to any vice
to be an abstinence from that vice ; but we affirm that it goes
further, even to the actual performance of the opposite duty.
Therefore, in this precept, " Thou shalt not kill," the common
sense of mankind will perceive nothing more than that we
ought to abstain from all acts of injury to others, and from all
desire to commit any such acts. I maintain that it also im-
plies, that we should do every thing that we possibly can
towards the preservation of the life of our neighbour. And
not to speak without reason, I prove it in the following man-
ner : God forbids us to injure the safety of our brother, because
he wishes his life to be dear and precious to us : he therefore
at the same time requires of us all those offices of love which
may contribute to the preservation of it. Thus we perceive,
that the end of the precept will always discover to us what-
ever it enjoins or forbids us to do.

X. Many reasons are frequently given, why God has, as it
were, in incomplete precepts, rather partially intimated his
will than positively expressed it ; but the reason which afllbrds
me more satisfaction than all others is the following. Because
the flesh always endeavours to extenuate, and by specious pre-
texts to conceal the turpitude of sin, unless it be exceedingly

CHAP. VIII.] CHRISTIAN RELIGION. 337

palpable, he has proposed, by way of example, in every kind of
transgression, that which is most atrocious and detestable, and
the mention of which inspires ns with horror, in order that our
minds might be impressed with the greater detestation of
every sin. This often deceives us in forming an opinion of
vices ; if they be private, we extenuate them. The Lord
destroys these subterfuges, when he accustoms us to refer the
whole multitude of vices to these general heads, which best
represent the abominable nature of every species of transgres-
sions. For example, anger and hatred are not supposed to be
such execrable crimes when they are mentioned under their
own proper appellations ; but when they are forbidden to us
under the name of murder, we have a clearer perception how
abominable they are in the view of God, by whose word they
are classed under such a flagitious and horrible species of
crimes ; and being influenced by his judgment, we accustom
ourselves more seriously to consider the atrociousness of those
offences which we previously accounted trivial.

XI. In the third place, let it be considered, what is intended
by the division of the Divine law into two tables ; the frequent
and solemn mention of which all wise men will judge not to
be without some particular design. And we have a reason at
hand, which removes all ambiguity on this subject. For God
has divided his law into two parts, which comprise the per-
fection of righteousness, so that he has assigned the first part
to the duties of religion, which peculiarly belongs to the wor-
ship of his majesty, and the second to those duties of charity,
which respect men. The first foundation of righteousness is
certainly the worship of God ; and if this be destroyed, all the
other branches of righteousness, like the parts of a disjointed
and falling edifice, are torn asunder and scattered. For what
kind of righteousness will you pretend to, because you refrain
from harassing men by acts of theft and rapine, if at the same
time you atrociously and sacrilegiously defraud the majesty of
God of the glory which is due to him ? — because you do not
pollute your body with fornication, if you blasphemously pro-
fane the sacred name of God? — because you murder no man,
if you strive to destroy and extinguish all memory of God ? It
is in vain, therefore, to boast of righteousness without religion ;
as well might the trunk of a body be exhibited as a beautiful
object, after the head has been cut off". Nor is religion only
the head of righteousness, but the very soul of it, constituting
all its life and vigour ; for without the fear of God, men pre-
serve no equity and love among themselves. We therefore call
the worship of God the principle and foundation of righteous-
ness, because, if that be wanting, whatever equity, continence,
and temperance u]fin may practise among themselves, it is all
VOL. I. 43

338 INSTITiri-ES OF THE [bOOK

vain and frivolous in the sight of God. We assert also that it
is the source and soul of righteousness ; because men are
taught by it to live temperately and justly with one another, if
they venerate God as the judge of right and wrong. In the
first table, therefore, he instructs us in piety and the proper
duties of religion, in which his majesty is to be worshipped ; in
the second he prescribes the duties which the fear of his name
should excite us to practise in society. For this reason our
Lord, as the evangelists inform us, (w) summarily comprised the
whole law in two principal points — that we love God with all
our heart, with all our soul, and with all our strength ; and
that we love our neighbour as ourselves. Of the two parts in
which he comprehends the whole law, we see how he directs
one towards God, and assigns the other to men.

XII. But, although the whole law is contained in these two
principal points, yet our God, in order to remove every pretext
of excuse, has been pleased in the ten commandments more
diffusely and explicitly to declare, as well those things which
relate to our honour, love, and fear of him, as those which per-
tain to that charity, which he commands us for his sake to ex-
ercise towards men. Nor is it a useless study to examine into
the division of the commandments ; provided you remember it
is a subject of such a nature, that every man ought to be at
liberty to judge of it, and that we ought not contentiously to
oppose any who may differ from us respecting it. But we are
under a necessity of touching on this topic, lest the reader
should despise or wonder at the division that we shall adopt,
as a novel invention. That the law is divided into ten precepts,
is beyond all controversy, being frequently established by the
authority of God himself. The question, therefore, is not con-
cerning the number of the precepts, but concerning the manner
of dividing them. Those who divide them, so as to assign three
precepts to the first table, and leave the remaining seven to the
second, expunge from the number the precept concerning
images, or at least conceal it under the first ; whereas it is
undoubtedly delivered by the Lord as a distinct commandment.
But the tenth, against coveting the property of our neighbour,
they improperly divide into two. We shall see presently
that such a method of division was unknown in purer ages.
Others reckon Avith us four articles in the first table ; but
the first commandment they consider as a simple promise,
without a precept. Now, I understand the " ten words "
mentioned by Moses to be ten precepts ; and I think I see
that number disposed in the most beautiful order. And
therefore, unless I am convinced by clear argument, leaving

(re) Matt. xxii. 37—40. Luke x. 27.

CHAP. VIII.] CHRISTIAN RELIGION. 339

them in possession of their opinion, I shall follow what appears
to me to be preferable ; that is, that what they make the first
precept is a preface to the whole law ; that it is followed by
the precepts, four belonging to the first table and six to the
second, in the order in which they will now be recited. Origen
has mentioned this division as if it were universally received in
his time without any controversy. Augustine also coincides
with us ; for in enumerating them to Boniface, he observes
this order : That God alone be religiously worshipped ; that no
adoration be paid to an idol ; that the name of the Lord be not
taken in vain. He had before spoken separately of the sha-
dowy precept of the sabbath. It is true, that in another passage
he expresses his approbation of the former division, but for a
most trivial reason ; namely, that if the first table be digested
into three precepts, the trinal number will be a more conspi-
cuous exhibition of the mystery of the Trinity. In the same
place, however, he does not conceal that in other respects he
prefers our division. Beside these writers, the author of the
unfinished treatise on Matthew is of the same opinion with us.
Joscphus, doubtless according to the common opinion of his
time, assigns five precepts to each table. This is repugnant to
reason, because it confounds the distinction between religion
and charity ; and is also refuted by the authority of our Lord,
who in Matthew places the precept concerning honour to pa-
rents in the second table. Now let us hear God himself speak-
ing in his own words.

THE FIRST COMMANDMENT,

/ am the Lord thy God, lohich have brought thee out of the
land of Egypt, out of the house of bondage. Thou shalt
have no other gods before me.

XIII. Whether you make the first sentence a part of the
first commandment, or read it separately, is a matter of indif-
ference to me, provided you allow it to be a preface to the
whole law. The first object of attention in making laws is to
guard against their being abrogated by contempt. Therefore
God in the first place provides, that the majesty of the law,
which he is about to deliver, may never fall into contempt ;
and to sanction it he uses a threefold argument. He asserts
his authority and right of giving commands, and thereby lays
his chosen people under a necessity of obeying them. He
exhibits a promise of grace, to allure them by its charms to
the pursuit of holiness. He reminds the Israelites of his fa-
vour, to convict them of ingratitude if they do not conduct
themselves in a manner correspondent to his goodness. The

340 INSTITUTES OF THE [bOOK II.

name Lord, or Jehovah, designates his authority and legiti-
mate dominion. For if all things be of him, and if in him all
things consist, it is reasonable that all things be referred to
him, agreeably to the observation of Paul, (o) Therefore by
this word alone we are brought into complete subjection to the
power of the Divine majesty ; for it would be monstrous for us
to desire to remove ourselves from his jurisdiction, out of
whom we cannot exist.

XIV, After having shown that he has a rignt to command,
and that obedience is his just due, — that he may not appear to
constrain us by necessity alone, he sweetly allures us by pro-
nouncing himself the God of the Church. For the expression
implies the mutual relation which is contained in that pro-
mise, " I will be their God, and they shall be my people." (p)
Whence Christ proves the immortality of Abraham, Isaac, and
Jacob, from the declaration of the Lord, that he is their God. (q)
Wherefore it is the same as if he had said, I have chosen you
as my people, not only to bless you in the present life, but to
bestow upon you abundant felicity in the life to come. The
design of this favour is remarked in various places in the law ;
for when the Lord in mercy condescends to number us among
the society of his people, " He chooseth us," says Moses, " to
be a peculiar people unto himself, a holy people, to keep his
commandments." (r) Hence that exhortation, "Ye shall be
.holy, for I am holy." (s) Now, from these two considerations
is derived the remonstrance of the Lord by the Prophet : "A
son honoureth his father, and a servant his master ; if then I be
a father, where is mine honour ? and if I be a master, where is
my fear?" (0

XV. Next follows a recital of his kindness, which ought to
produce a most powerful effect upon our minds, in proportion
to the detestable guilt of ingratitude, even among men. He
reminded the Israelites, indeed, of a favour which they had
recently experienced, but which, on account of its magnitude
and concomitant miracles, being worthy of everlasting remem-
brance, might also have an influence on succeeding generations.
Besides, it was particularly suitable to the present occasion,
when the law was about to be published ; for the Lord sug-
gests that they were liberated from a miserable slavery in order
that they might serve the author of their liberty with a prompt-
itude of reverence and obedience. To retain us in the true
and exclusive worship of himself, he generally distinguishes
himself by certain epithets, by which he discriminates his sa-
cred name from all idols and fictitious deities. For, as I have

(o) Rom. XI. 36. (r) Deut. vii. 6; xiv. 2; xxvi. 18.

(p) Jer. xxxi. 33. (s) Lev. xi. 44.

i {q) Matt. xxii. 32. (0 Mai. i. 6.

CHAP. VIII.] CHRISTIAN RELIGION. 341

before observed, such is our proneness to vanity and presump-
tion, that as soon as God is mentioned, our mind is imable to
guard itself from falhng into some vain imagination. There-
fore, when God intends to apply a remedy to this evil, he
adorns his majesty with certain titles, and thus circumscribes
us with barriers, that we may not run into various follies, and
presumptuously invent to ourselves some new deity, discarding
the living God, and setting up an idol in his stead. For this
reason the Prophets, whenever they intend a proper designa-
tion of him, invest him, and as it were surround him, with
those characters under which he had manifested himself to the
people of Israel. Yet, when he is called " the God of Abra-
ham," or "the God of Israel," when he is said to reside "be-
tween the cherubim," "in the temple," "at Jerusalem," (i?)
these and similar forms of expression do not confine him to
one place, or to one nation ; they are only used to fix the
thoughts of the pious on that God, who, in the covenant which
he has made with Israel, has given such a representation of
himself, that it is not proper to deviate in the smallest instance
from such a model. Nevertheless, let it be concluded, that the
deliverance of the Jews is mentioned to induce them to devote
themselves with more alacrity to the service of God, who just-
ly claims a right to their obedience. But, that we may not
suppose this to have no relation to us, it behoves us to con-
sider, that the servitude of Israel in Egypt was a type of the
spiritual captivity, in which we are all detained, till our celes-
tial Deliverer extricates us by the power of his arm, and intro-
duces us into the kingdom of liberty. As formerly, therefore,
when he designed to restore the dispersed Israelites to the wor-
ship of his name, he rescued them from the intolerable tyranny
of Pharaoh, by which they were oppressed, so now he delivers
all those, whose God he declares himself to be, from the fatal
dominion of Satan, which was represented by that corporeal
captivity. Wherefore there is no one, whose mind ought not to
be excited to listen to the law, which he is informed came
from the King of kings ; from whom as all creatures derive
their origin, so it is reasonable that they should regard him as
their end in all things. Every man, I say, ought to welcome
the Legislator ; to observe whose commands he is taught that
he is particularly chosen ; from whose benignity he expects an
abundance of temporal blessings, and a life of immortality and
glory ; by whose wonderful power and mercy he knows him-
self to be delivered from the jaws of death.

XVI. Having firmly established the authority of his law,
he publishes the first commandment, " That we should have

(») Exod. iii. 6. Amos i. 2. Hab. ii. 20. Psalm Ixxx. 1 ; xcix. 1. Isaiah
xxxvii. 16.

342 INSTITUTES OF THE [bOOK II.

no other gods before him." The end of this precept is, that
God chooses to have the sole preeminence, and to enjoy un-
diminished his authority among his people. To produce this
end, he enjoins us to keep at a distance from all impiety and
superstition, by which we should either diminish or obscure
the glory of his Deity ; and for the same reason he directs us
to worship and adore him in the exercise of true piety. The
simplicity of the language almost expresses this ; for we can-
not " have " God without at the same time comprising all that
belongs to him. Therefore, when he forbids us to " have " any
other gods, he implies, that we must not transfer to another
what belongs to him. But although the duties we owe to God
are innumerable, yet they may not improperly be classed under
four general heads — adoration, a necessary branch of which is
the spiritual obedience of the conscience ; trust ; invocation ;
and thanksgiving. By adoration I mean the reverence and
worship which he receives from every one of us who has sub-
mitted to his majesty. Wherefore it is not without reason that
I make it partly to consist in a subjection of our consciences to
his law ; [for it is a spiritual homage which is rendered to him,
as to a sovereign King possessed of all power over our souls.]
Trust is a secure dependence on him arising from a knowledge
of his perfections ; when ascribing to him all wisdom, right-
eousness, power, truth, and goodness, we esteem ourselves
happy only in communications from him. Invocation is the
application of our minds, under every pressure of necessity,
resorting to his fidelity, faithfulness, and assistance, as its only
defence. Thanksgiving is gratitude, which ascribes to him the
praise of all blessings. As the Lord permits no portion of these
duties to be transferred to another, so he commands them to be
wholly given to himself. Nor will it be sufficient for you to
refrain from worshipping any other god, unless you also refrain
from imitating certain nefarious despisers, who take the com-
pendious method of treating all religions with contempt. But
the observance of this precept must be preceded by true reli-
gion, leading our minds to the living God ; that being endued
with the knowledge of him, they may aspire to admire, fear,
and worship his majesty, to receive his communication of
blessings, to request his aid upon all occasions, to acknowledge
and celebrate the magnificence of his works, as the sole end in
all the actions of our lives. We must also beware of corrupt
superstition, by which those whose minds are diverted from the
true God, are carried about after various deities. Therefore, if
we be contented with one God, let us remember what has be-
fore been observed, that all fictitious deities must be driven far
away, and that we must not divide that worship which he
claims exclusively to himself. For it is criminal to detract

CHAP. VIII.] CHRISTIAN RELIGION. 343

even the smallest portion from his glory ; he must be left in
possession of all that belongs to him. The following clause,
" before me," aggravates the atrociousness of the offence ; for
God is provoked to jealousy whenever we substitute the fig-
ments of our own minds instead of him ; just as an immodest
woman, by openly introducing an adulterer into the presence
of her husband, would inflame his mind with the greater re-
sentment. When God, therefore, by the presence of his power
and grace, gave a proof of his regard to the people whom he
had chosen, — in order the more forcibly to deter them from the
crime of rebellion against him, he warns them of the impossi-
bility of introducing new deities without his being a witness
and spectator of the sacrilege. For this presumption rises to
the highest degree of impiety, when man imagines that he can
elude the observation of God in his acts of rebellion. God, on
the contrary, proclaims, that whatever we devise, whatever we
attempt, whatever we perform, is present to his view. Our
conscience must therefore be pure even from the most latent
thoughts of apostasy, if we wish our religion to obtain the ap-
probation of the Lord. For he requires from us the glory due
to his Divinity undiminished and uncorrupted, not only in ex-
ternal confession, but in his own eyes, which penetrate the
inmost recesses of our hearts.

THE SECOND COMMANDMENT.

Thou shall not make unto thee any graven image, or any like-
ness of any thing that is in heaven above, or that is in the
earth beneath, or that is in the ivater imder the earth. Thou
shall not bow doion thyself to thetn, tior sei^ve them.

XVII. As in the preceding commandment the Lord has
declared himself to be the one God, besides whom no other
deities ought to be imagined or worshipped, so in this he more
clearly reveals his nature, and the kind of worship with which
he ought to be honoured, that we may not dare to form any
carnal conceptions of him. The end, therefore, of this precept
is, that he will not have his legitimate worship profaned with
superstitious rites. Wherefore, in a word, he calls us off, and
wholly abstracts us from carnal observances, which our foolish
minds are accustomed to devise, when they conceive of God
according to the grossness of their own apprehensions ; and
therefore he calls us to the service which rightfully belongs to
him ; that is, the spiritual worship which he has instituted.
He marks what is the grossest transgression of this kind ; that is,
external idolatry. And this precept consists of two parts. The
first restrains us from licentiously daring to make God, who is

344 INSTITUTES OF THE [bOOK II.

incomprehensible, the subject of oar senses, or to represent him
under any visible form. The second prohibits us from paying
religious adoration to any images. He likewise briefly enu-
merates all the forms, in which he used to be represented by
profane and superstitious nations. By those things which are
in heaven, he means the sun, the moon, and the other stars,
and perhaps birds ; as, when he explains his meaning in the
fourth chapter of Deuteronomy, he mentions birds as well as
the stars, {w) This I should not have remarked, had I not
known some persons injudiciously refer this clause to angels.
I omit the other particulars, as needing no explanation. And
in the first book {x) we have already sufficiently proved that
whatever visible representations of God are invented by man,
are diametrically opposite to his nature ; and that, therefore, as
soon as ever idols are introduced, true religion is immediately
corrupted and adulterated.

XVIII. The penal sanction which is annexed ought to have
no small influence in arousing us from our lethargy. He thus
threatens :

For I the Lord thy God am a jealous God, visiting the iniquity
of the fathers upon the children unto the third and fourth
generation of thetn that hate me ; and showing mercy unto
thousands of them that love me, and keep my commandments.

This is equivalent to a declaration that it is to him alone
that we ought to adhere. And to urge us to it, he announces
his power, which he permits none with impunity to despise or
undervalue. For the Hebrew word El, which is here used for
God, is expressive of strength. In the second place, he calls
himself " a jealous God," who can bear no rival. Thirdly, he
djeclares that he will avenge his majesty and glory on those
who transfer it to creatures or to graven images ; and that not
with the transient punishment of the original transgressors only,
but of their posterity to the third and fourth generation ; that is,
of tho^e who shall imitate the impiety of their fathers ; as he
also permanently displays his mercy and goodness, through a
long line of posterity, to those who love him and keep his law.
It is very common for God to assume the character of a hus-
band to us ; for the union, in which he connects us with him-
self, when he receives us into the bosom of his Church, bears a
resemblance to the sacred conjugal relation, which requires to
be supported by mutual fidelity. As he performs towards us
all the duties of a true and faithful husband, so he demands
from us the reciprocal duties of conjugal love and chastity j that

(w) Deut. iv. 17. (z) Cap. xi. xii.

CHAP. VIII.] CHRISTIAN RELIGION. 345

is, that we do not prostitute our souls to Satan, to lust, and to
the impurity of the carnal appetites. Wherefore, when he
reproves the apostasy of the* Jews, he complains that they
had discarded chastity, and were polluted with adulteries, (i/)
Therefore, as a husband, in proportion to the superiority of his
purity and chastity, is the more grievously incensed, if he per-
ceive the affection of his wife inclining to a rival, so the Lord,
v/ho has in truth espoused us to himself, declares that he feels
the most ardent jealousy, whenever we neglect the sacred purity
of his conjugal relation to us, and defile ourselves with cri-
minal lusts, but especially when we transfer to any other, or
adulterate with any superstition, the worship of his majesty,
which ought to be preserved in the most consummate perfec-
tion ; since by such conduct we not only violate the faith
pledged in our nuptials, but even pollute our souls with spirit-
ual adultery.

XIX. Let us inquire what he intends by his threatening to
" visit the iniquity of the fathers upon the children to the third
and fourth generation." For besides that it is inconsistent with
the equity of the Divine justice to inflict upon an innocent per-
son the punishment due to the offences of another, God himself
declares that "the son shall not bear the iniquity of the fa-
ther." (z) But this expression is repeated more than once, con-
cerning a deferring to future generations of the punishments of
crimes committed by their ancestors. For Moses frequently
speaks of " the Lord visiting the iniquity of the fathers upon
the children unto the third and fourth generation." (a)
In like manner Jeremiah : " Thou showest loving-kindness
unto thousands, and recompensest the iniquity of the fathers
into the bosom of their children after them." (6) Some, who
labour very hard to solve this difficulty, are of opinion that
its meaning is to be confined to temporal punishments;
which if children sustain through the sins of their parents,
there is nothing absurd in it ; because they frequently con-
duce to the salvation of those on whom they are inflicted.
This is certainly true. For Isaiah denounced to Hezekiah,
that on account of the sin which he had committed, his sons
should be despoiled of the kingdom and carried away into
exile, (c) The families of Pharaoh and Abimelech are afflicted
on account of the injury sustained by Abraham, (d) But when
this is adduced as a solution of these questions, it is rather an
evasion of it, than a proper explanation. For in this and in
similar places the Lord threatens a punishment too great to be
terminated by the limits of the present life. It must therefore

(y) Jer. iii. 1, 2. Hos. ii. 2. (a) Num. xiv. 18. (c) Isaiah xxxix. 7.
(z) Ezek. xviii. 20. (6) Jer. xxxii. 18. (d) Gen. xii. 17 ; xx. 3.

VOL. I. 44

346 INSTITUTES OF THE [bOOK II,

be understood as a declaration that the curse of the Lord right-
eously rests, not only on the person of an impious man, but
also on his whole family. Where it has rested, what can be
expected, but that the father, being destitute of the Spirit of
God, will lead a most flagitious life ; and that the son, experi-
encing, in consequence of the iniquity of his father, a similar
dereliction by the Lord, will pursue the same path to perdition ;
and that the grandson and the great grandson, the execrable
posterity of detestable men, will run headlong after them down
the same precipice of destruction ?

XX. First let us inquire, whether such punishment be in-
consistent with the Divine justice. If the whole nature of
man be worthy of condemnation, we know that destruction
awaits those who are not favoured by the Lord with the commu-
nication of his grace. Nevertheless, they perish through their
own iniquity, and not through the unjust hatred of God. Nor
is there any room left for expostulation, why they are not as-
sisted by Divine grace to obtain salvation as well as others.
Since it is a punishment, therefore, inflicted on the impious
and flagitious, in consequence of their transgressions, that
their families remain destitute of Divine grace for many
generations, who can bring any accusation against God for
this most righteous instance of his vengeance ? But it will
be said, the Lord declares, on the contrary, that the pu-
nishment of the sin of the father shall not be transferred to
the son. Observe the subject that is treated of in that place.
The Israelites, after they had been long harassed by numerous
and unceasing calamities, began to use this proverb, " The
fathers have eaten sour grapes, and the children's teeth are set
on edge ; "(e) by which they insinuated, that sins had been
committed lay their parents, the punishment of which was in-
flicted on them who were otherwise righteous and innocent,
more through the implacable wrath of God, than through a just
severity. The Prophet announces to them that this is not the
case, but that they are punished for their own transgressions,
and that it is incompatible with the Divine justice to punish a
righteous son for the iniquity of a wicked father. Nor is this
to be found in the penal sanction now under consideration.
For if the visitation, of which we are treating, be fulfilled,
when God removes from the family of the impious his grace,
the light of his truth, and the other means of salvation, the
very circumstance of children blinded and abandoned by him
being found treading in the footsteps of their fathers, is an in-
stance of their bearing the curse in consequence of the crimes
of their parents. But their being the subjects of temporal mise-
ries, and at length of eternal perdition, are punishments from

(c) Ezek. xviii. 2.

CHAP. VIII.] CHRISTIAN RELIGION. 347

the righteous judgment of God, not for the sins of others, but
on account of their own iniquity.

XXI. On the other hand, God gives a promise to extend his
mercy to a thousand generations ; vi^hich also frequently occurs
in the Scripture, and is inserted in the solemn covenant with
the Church : " I will be a God unto thee, and to thy seed after
thee." (/) In allusion to this, Solomon says, that " the chil-
dren of the just man are blessed after him ;"(§') not only as the
effect of a religious education, which is of no small importance,
but also in consequence of the blessing promised in the covenant,
that the grace of God shall perpetually remain in the families of
the pious. This is a source of peculiar consolation to the faith-
ful, but to the impious of great terror ; for if, even after death, the
memory of righteousness and iniquity has so much influence with
God, that the curse of the one and the blessing of the other will
redound to posterity, much more will it remain on the persons
of the actors themselves. Now, it is no objection to our argu-
ment, that the descendants of the impious sometimes grow bet-
ter, while those of the faithful degenerate ; since the Legislator
never intended to establish in this case such an invariable rule,
as would derogate from his own free choice. For it is suffi-
cient for the consolation of the righteous and the terror of the
sinner, that the denunciation is not vain or inefficacious, al-
though it be not always executed. For as the temporal pu-
nishments inflicted on a few wicked men are testimonies of the
Divine wrath against sin, and of the judgment that will here-
after be pronounced on all sinners, though many escape with
impunity even to the end of their lives, so, when the Lord ex-
hibits one example of this blessing, in manifesting his mercy
and goodness to the son for the sake of his father, he affords -a
proof of his constant and perpetual favour to his worshippers ;
and when, in any one instance, he pursues the iniquity of the
father in the son, he shows what a judgment awaits all the
reprobate on account of their own transgressions ; the certainty
of which was what he principally designed in this passage. He
also gives us a cursory intimation of the greatness of his mercy,
which he extends to a thousand generations, while he has as-
signed only four generations to his vengeance.

THE THIRD COMMANDMENT.

Thou shalt not take the name of the Lord thy God in vain.

XXII. The end of this precept is, that the Lord will have
the majesty of his name to be held inviolably sacred by us.

(/) Gen. xvii. 7. {g) Prov. xx. 7.

348 INSTITUTES OF THE [bOOK. II.

The substance of the command therefore is, that we ought not
to profane that name by a contemptuous or irreverent use of it.
This prohibition necessarily implies an injunction, that we stu-
diously and carefully treat it with religious veneration. There-
fore it becomes us to regulate our thoughts and words in such
a manner that we may not think or speak any thing concern-
ing God and his mysteries, but with the greatest sobriety and
reverence ; that in meditating on his works we may form no
opinion that is dishonourable to him. These three things, I
say, we ought most carefully to observe — first, that whatever
we think, and whatever we say of him, should savour of his
excellence, correspond to the sacred sublimity of his name, and
tend to the exaltation of his magnificence. Secondly, we
should not rashly and preposterously abuse his holy word and
adorable mysteries to the purposes of ambition, of avarice, or of
amusement ; but as they bear an impression of the dignity of
his name, they should always receive from us the honour and
esteem which belong to them. Lastly, we should not injure
his works by obloquy or detraction, as some miserable mortals
are accustomed to do ; but whenever we mention any thing
done by him, we should celebrate it with encomiums of wis-
dom, justice, and goodness. This is " sanctifying " the name of
God. In every other case, it is violated by a vain and crimi-
nal abuse, because it is carried beyond the limits of that legiti-
mate use, to which alone it is consecrated ; and though no
other consequence ensue, it is deprived of its dignity, and by
degrees rendered contemptible. But if it be so criminal thus
rashly and unseasonably to introduce the name of God on
every occasion, much more so must it be to apply it to such
n"efarious uses as they do, who make it subservient to the su-
perstitions of necromancy, to horrible imprecations, to unlawful
exorcisms, and to other impious incantations. But an oath is
the thing principally contemplated in the command, as the
most detestable instance of the perverse abuse of the Divine
name ; and this is done to inspire us with the greater horror of
every species of profanation of it. That this precept relates to
the worship of God and the reverence of his name, and not to
the equity that ought to be observed among mankind, appears
from this — that the subsequent condemnation, in the second
table, of perjury and false witness, by which society is injured,
would be a needless repetition, if the present precept related to
a civil duty. Besides, the division of the law requires this ;
for, as we have already observed, it is not in A^ain that God has
distributed the law into two tables. Whence we conclude, that
in this command he vindicates his just claims, and guards the
sanctity of his name, but does not teach the duties which men
owe to each other.

CHAP. Vm.] CHRISTIAN RELIGION. 349

XXIII. In the first place, we have to explain what an oath
is. It consists in calling upon God as a witness, to confirm the
truth of any declaration that we make. For execrations, which
contain manifest reproaches against God, are not worthy to be
mentioned among oaths. That such an attestation, when
rightly performed, is a species of Divine worship, is evident
from many places of Scripture ; as when Isaiah prophesies of
the vocation of the Assyrians and Egyptians to participate in
the covenant with Israel. " They shall speak," says he, " the
language of Canaan, and swear to the Lord of hosts." [h) By
" swearing to the Lord " here is intended making a profession
of religion. Again, when he speaks of the extension of his
kingdom : " He who blesseth himself in the earth shall bless
himself in the God of truth ; and he that sweareth in the earth
shall swear by the God of truth." («) Jeremiah says, " If they
will diligently learn the ways of my people, to swear by my
name, The Lord liveth ; as they taught my people to swear by
Baal, then shall they be built in the midst of my people." [k)
And we are justly said to profess our religion to the Lord,
when we invoke his name to bear witness to us. For thereby
we confess that he is truth itself, eternal and immutable ;
whom we call not only as a witness of the truth, excelling all
others, but also as the only defender of it, who is able to bring
to light things which are concealed, and in a word, as the
searcher of all hearts. For where human testimonies are
wanting, we resort for refuge to the testimony of God ; and
particularly when any thing is to be affirmed, which is hidden
in the conscience. For which reason the Lord is extremely
angry with them who swear by strange gods, and interprets
that species of swearing as a proof of manifest defection from
him. " Thy children have forsaken me, and sworn by them
that are no gods." {I) And he declares the atrociousness of
this crime by his denunciation of punishment : " I will cut off
them that swear by the Lord, and that swear by Malcham." (w)

XXIV. Now, since we understand it to be the will of the
Lord, that we should reverence his name in our oaths, we
ought to use so much the more caution, lest, instead of reve-
rence, they betray dishonour or contempt of it. It is no trifling
insult to him, when perjury is committed in his name ; and
therefore the law calls it a profanation, [n) But what remains
to the Lord, when he is despoiled of his truth ? he will then
cease to be God. But he is certainly despoiled of it, when he
is made an abettor and approver of a falsehood. Wherefore,
when Joshua would induce Achan to a confession of the truth.

(h) Isaiah xix. 18. {k) Jer. xii. 16. (m) Zeph. i. 4, 5.

(») Isaiah Isv. 16. {/) Jer. v. 7. (n) Lev. xix. 12.

350 INSTITUTES OF THE [bOOK II.

he says, " My son, give, I pray thee, glory to the Lord God of
Israel ; " (o) implying in this that the Lord is grievously dis-
honoured, if perjury be committed in his name. Nor is this
strange ; for in such a case we do all that is in our power to
brand his sacred name with a falsehood. And that this form of
expression was customary among the Jews, whenever any man
was called to take an oath, appears from a similar adjuration
used by the Pharisees in the Gospel of John, (p) To this
caution we are accustomed by the forms of oaths which are
used in the Scriptures : "The Lord liveth ; " (q) " God do so
and more also to me ; " (r) " I call God for a record upon my
soul ; " (s) which imply, that we cannot invoke God to be a
witness to our declarations, without imprecating his vengeance
upon us if we be guilty of perjury.

XXV. The name of God is rendered vile and contemptible,
when it is used in unnecessarily swearing even to what is true :
for in this instance also it is taken in vain. Wherefore it will
not be sufficient to abstain from perjury ; unless we also re-
member, that swearing is permitted and appointed, not for the
sake of our pleasure or caprice, but from necessity ; and that
the lawful use of it, therefore, is transgressed by those who
apply it to cases where it is not necessary. Now, no other ne-
cessity can be pretended, but when we want to serve either
religion or charity. This crime, in the present day, is carried
to a very great extent ; and it is so much the more intolerable,
since by its frequency it has ceased to be considered as a
crime, though before the Divine tribunal it is deemed no trivial
offence. For the name of God is universally profaned without
concern in trifling conversations ; and it is not considered as
sinful, because this presumptuous wickedness has been so long
practised with impunity. But the Divine command remains
valid ; the sanction remains firm ; and a future day will wit-
ness the completion of that part of it which denounces a
particular punishment against those who take his name in vain.
This precept is violated also in another way. If in our oaths
we substitute the servants of God in the place of God himself,
we are guilty of manifest impiety ; because we thereby
transfer to them the glory due to the Deity. Nor is it without
reason, that God, by a special command, enjoins us to swear by
his name, (t) and by a special prohibition interdicts us from
swearing by any strange gods, (v) And the Apostle evidently
attests the same, when he says, that "men swear by the greater,
but that God, because he could swear by no greater, sware by
himself." (w)

(o) Joshua vii. 19. (p) John ix. 24. (q) 1 Sam. xiv. 45.

(r) 2 Kings vi. 31. (s) 2 Cor. i. 23.

(t) Deut. vi. 13. (r) Exod. xxiii. 13. (w) Heb. vi. 13, 16.

CHAP. VIII.] CHRISTIAN RELIGION. 351

XXVI. The Anabaptists, not satisfied with this hmitation
of oaths, condemn all oaths without exception ; because the
prohibition of Christ is general: "I say unto you, Swear not
at all. But let your communication be, Yea, yea ; Nay, nay :
for whatsoever is more than these cometh of evil." (x) But by
this mode of interpretation they set Christ in opposition to the
Father, as though he descended into this world to abrogate the
Father's decrees. For in the law the eternal God not only
permits an oath, as a lawful thing, which would be sufficient to
justify the use of it, but in cases of necessity commands it. (y)
Now, Christ asserts, that " he and his Father are one," that
"he acts only according to the commands of the Father," that
" his doctrine is not of himself," &c. (z) What then ? Will
they make God to contradict himself, by prohibiting and con-
demning in our conduct that which he has before approved
and enjoined ? But as the words of Christ involve some diffi-
culty, let us enter on a brief examination of them. Here we
shall never arrive at the truth, unless we attend to the design
of Christ, and advert to the subject of which he is there treat-
ing. His design is not to relax or to restrict the law, but to
reduce it to its true and genuine meaning, which had been
very much corrupted by the false comments of the scribes and
Pharisees. If we bear this in our minds, we shall not be of
opinion that Christ condemned all oaths, but only those which
transgress the rule of the law. It appears to have been the
custom of the people at that time to avoid nothing but perju-
ries ; whereas the law forbids not only perjuries, but likewise
all vain and superfluous oaths. Our Lord, therefore, that in-
fallible expositor of the law, apprizes them that it is sinful, not
only to perjure themselves, but even to swear. To swear in
what manner? In vain. But the oaths which are sanctioned
in the law he leaves without any objection. They consider
themselves as urging a very powerful argument, when they
violently insist on the particle at all; which, nevertheless, re-
fers not to the word swear, but to the forms of oaths that are
there subjoined. For the error there condemned consisted,
partly, in a supposition that in swearing by heaven and earth,
there was no interference with the name of God. Therefore,
after the principal instance of transgression, the Lord goes on
to destroy all their subterfuges, that they may not imagine
themselves to have escaped by suppressing the name of God,
and calling heaven and earth to witness for them. For here,
by the way, it must be remarked, that men indirectly swear by
God, though his name is not expressed ; as when they swear
by the light of hfe, by the bread which they eat, by their

(x) Matt. V. 34. (j/) E.xod. xxii. 11. (z) John x. 30, 18 ; vii. 16.

352 INSTITUTES OF THE [bOOK II

baptism, or by any other blessings which they have received
from the Divine munificence. Nor does Clirist in that place
prohibit them from swearing by heaven, and earth, and Jeru-
salem, in order to correct superstition, as some falsely imagine ;
but rather to confute the sophistical subtlety of persons who
thought there was no crime in the foolish use of indirect oaths,
as though they were not chargeable with profaning the sacred
name of God, which is engraven, however, on all his benefits.
But the case is diflerent, where any mortal man, or one that is
dead, or an angel, is substituted in the place of God ; as, among
idolatrous nations, adulation invented that odious form of
swearing by the life or genius of a king ; because in such
cases the deification of a creature obscures and diminishes the
glory of the only true God. But when we mean nothing but
to derive a confirmation to our assertions from the sacred name
of God, although it be done in an indirect manner, yet all such
frivolous oaths are ofl'ensive to his majesty. Christ deprives
this licentious practice of every vain excuse, by his prohibition
of swearing at all. James also aims at the same point, (a)
where he uses the language of Christ, which I have cited ;
because this presumption has always been prevalent in the
world, notwithstanding it is a profanation of the name of God.
For if you refer the particle at all to the substance of swearing,
as though every oath, without exception, were unlawful, what
means the explanation which is immediately annexed, " Nei-
ther by heaven, neither by earth," &c., language evidently
used in refutation of those cavils, which the Jews considered as
furnishing an excuse for their sin.

XXVII. It can no longer be doubtful, therefore, to persons
of sound judgment, that the Lord, in that passage, only con-
demns those oaths which had been forbidden by the law. For
even he, who exhibited in his life an example of the perfection
which he inculcated, hesitated not to make use of oaths when-
ever occasion required ; and his disciples, who, we doubt not,
were obedient to their master in all things, followed the same
example. Who can dare to assert, that Paul would have
sworn, if all oaths had been prohibited ? But when the occa-
sion requires it, he swears without any scruple, and sometimes
even adds an imprecation. The question, however, is not yet
decided ; for it is the opinion of some persons, that public
oaths are the only exceptions from this prohibition ; such as
we take when required by a magistrate ; such also as princes
are accustomed to use in ratifying treaties ; or subjects, when
they swear allegiance to their princes ; or soldiers, as a military
test ; and others of a similar kind. To this class also they

(a) James v. 12.

CHAP. VIII.] CHRISTIAN RELIGION. 353

justly refer those oaths which we find used by Paul in as-
sertion of the dignity of the gospel ; because the Apostles, in
the exercise of their functions, were not private persons, but
public ministers of God. And indeed I will not deny that
these are the safest oaths ; because they are sanctioned by the
strongest testimonies of Scripture. A magistrate is directed, in
a dubious case, to put a witness to his oath, and the witness, on
the other hand, is required to answer on his oath ; and the
Apostle says, that human controversies are adjusted by this ex-
pedient, (b) In this precept both parties are furnished with a
complete justification of their conduct. Moreover we may
observe, that among the ancient heathen a public and solemn
oath was held in great reverence ; but that common ones,
which they used in their ordinary intercourse, were not es-
teemed of any, or of much importance, because they imagined
that these were not regarded by the Divine majesty. But it
would be too dangerous to condemn private oaths, which are
taken, in cases of necessity, with sobriety, integrity, and reve-
rence, since they are supported both by reason and by scriptural
examples. For if it be lawful for private persons in an im-
portant and serious affair to appeal to God as a judge between
them, much more must it be allowable to invoke him as a
witness. Your brother will accuse you of perfidy ; you endea-
vour to exculpate yourself; he will not permit himself by any
means to be satisfied. If your reputation be endangered by his
obstinate malignity, you may, without any offence, appeal to
the judgment of God, that in his own time he will manifest
your innocence. If the words be strictly examined, it is a less
thing to appeal to him as a witness than as a judge. I see not,
therefore, why we should assert such an appeal to him to be
unlawful. There are not wanting numerous examples of it.
If the oath of Abraham and Isaac with Abimelech be alleged
to have been taken in a public capacity, certainly Jacob
and Laban were private persons, and yet they confirmed the
covenant between them by a mutual oath, (c) Boaz was a
private person, who confirmed in the same manner his promise
of marriage to Ruth, (d) Obadiah was a private person, a
righteous man, and one that feared the Lord, who declared
with an oath the fact of which he wished to convince Elijah, (e)
I can find, therefore, no better rule, than that we regulate our
oaths in such a manner, that they be not rash or inconsiderate,
wanton or frivolous, but used in cases of real necessity, as for
vindicating the glory of the Lord, or promoting the edification
of our brother ; which is the end of this commandment of
the law.

(6) Heb. vi. 16. (d) Rath iii. 13.

(c) Gen. xxi. 24 ; xxvi. 31 ; xxxi. 53. (e) 1 Kings xviii. 10.

VOL. J. 45

354 INSTITUTES OF THE [bOOK II.

THE FOURTH COMMANDMENT.

Remember the sabbath day^ to keep it holy. Six days shalt
thou labour^ and do all thy work ; but the seventh day is the
sabbath of the Lord thy God ; in it thou shalt not do any
work, 6)'c.

XXVIII. The end of this precept is, that, being dead to our
own affections and works, we should meditate on the kingdom
of God, and be exercised in that meditation in the observance
of his institutions. But, as it has an aspect peculiar and dis-
tinct from the others, it requires a little different kind of expo-
sition. The fathers frequently call it a shadoivy comTnand-
ment, because it contains the external observance of the day,
which was abolished with the rest of the figures at the advent
of Christ. And there is much truth in their observation ; but
it reaches only half of the subject. Wherefore it is necessary
to seek further for an exposition, and to consider three causes,
on which I think I have observed this commandment to rest.
For it was the design of the heavenly Lawgiver, under the
rest of the seventh day, to give the people of Israel a figure of
the spiritual rest, by which the faithful ought to refrain from
their own works, in order to leave God to work within them.
His design was, secondly, that there should be a stated day, on
which they might assemble together to hear the law and per-
form the ceremonies, or at least which they might especially
devote to meditations on his works ; that by this recollection
they might be led to the exercises of piety. Thirdly, he
thought it right that servants, and persons living under the ju-
risdiction of others, should be indulged with a day of rest, that
they might enjoy some remission from their labour.

XXIX. Yet we are taught in many places that this adum-
bration of the spiritual rest was the principal design of the
sabbath. For the Lord is hardly so strict in his requisitions of
obedience to any other precept. (/) When he means to inti-
mate, in the Prophets, that religion is totally subverted, he
complains that his sabbaths are polluted, violated, neglected,
and profaned ; [g) as though, in case of that duty being ne-
glected, there remained no other way in which he could be
honoured. On the other hand, he notices the observance of it
with singular encomiums. Wherefore also, among the other
Divine communications, the faithful used very highly to esteem
the revelation of the sabbath. For this is the language of the
Levites in a solemn assembly, recorded by Nehemiah : " Thou

(/) Numb. xiii. 22. Ezek. xx. 12; xxii. 8 ; xxiii. 38.
{g) Jer. xvii. 21, 22, 27. Isaiah Ivi. 2.

CHAP. VIII.] CHRISTIAN RELIGION. o55

madest known unto our fathers thy holy sabbath, and com-
mandedst them precepts, statutes, and laws, by the hand of
Moses." (/i) We see the singular estimation in which it is
held above all the commandments of the law. All these
things tend to display the dignity of the mystery, which is
beautifully expressed by Moses and Ezekiel. In Exodus we
read as follows : " Verily my sabbaths ye shall keep ; for it is a
sign between me and you throughout your generations ; that
ye may know that I am the Lord that doth sanctify you. Ye
shall keep the sabbath therefore ; for it is holy unto you. The
children of Israel shall keep the sabbath, to observe the sabbath
throughout their generations, for a perpetual covenant. It is a
sign between me and the children of Israel for ever." (?) This
is more fully expressed by Ezekiel ; but the substance of what
he says is, that the sabbath was a sign by which the Israelites
might know that God was their sanctifier. (k) If our sanctifi-
cation consists properly in the mortification of our own will, there
is a very natural analogy between the external sign and the in-
ternal thing which it represents. We must rest altogether, that
God may operate within us ; we must recede from our own will,
resign our own heart, and renounce all our carnal affections ; in
short, we must cease from all the efforts of our own under-
standing, that having God operating within us, we may enjoy
rest in him, as we are also taught by the Apostle. (I)

XXX. This perpetual cessation was represented to the Jews
by the observance of one day in seven, which the Lord, in
order that it might be the more religiously kept, recommended
by his own example. For it is no small stimulus to any ac-
tion, for a man to know that he is imitating his Creator. If
any one inquire after a hidden signification in the septenary
number, it is probable, that because in Scripture it is the
number of perfection, it is here selected to denote perpetual
duration. This is confirmed also by the circumstance, that
Moses, with that day in which he narrates that the Lord rested
from his works, concludes his description of the succession of
days and nights. We may also adduce another probable con-
jecture respecting this number — that the Lord intended to
signify that the sabbath would never be completed until the
arrival of the last day. For in it we begin that blessed rest,
in which we make new advances from day to day. But be-
cause we are still engaged in a perpetual warfare with the
flesh, it will not be consummated before the completion of that
prediction of Isaiah, "It shall come to pass, that from one new
moon to another, and from one sabbath to another, shall all

(k) Neh. ix. 14. (k) Ezek. xx. 12.

(i) Exod. xxxi. 13, 14, 16, 17. (l) Heb. iv. 9.

S5Q INSTITUTES OF THE [bOOK II.

flesh come to worship before me, saith the Lord ; " (m) that is,
when God shall be "all in all." {?i) The Lord may be con-
sidered, therefore, as having delineated to his people, in the
seventh day, the future perfection of his sabbath in the last
day, that, by a continual meditation on the sabbath during
their whole life, they might be aspiring towards this perfection.

XXXL If any one disapprove of this observation on the
number, as too curious, I object not to its being understood in
a more simple manner ; that the Lord ordained a certain day,
that the people under the discipline of the law might be exer-
cised in continual meditations on the spiritual rest ; that he
appointed the seventh day, either because he foresaw it would
be sufficient, or in order that the proposal of a resemblance to
his own example might operate as a stronger stimulus to the
people, or at least to apprize them that the only end of the
sabbath was to promote their conformity to their Creator. For
this is of little importance, provided we retain the mystery,
which is principally exhibited, of a perpetual rest from our
own works. To the contemplation of this, the Prophets used
frequently to recall the Jews, that they might not suppose
themselves to have discharged their duty merely by a cessation
from manual labours. Beside the passages already cited, we
have the following in Isaiah : " If thou turn away thy foot
from the sabbath, from doing thy pleasure on my holy day ;
and call the sabbath a delight, the holy of the Lord, honour-
able ; and shalt honour him, not doing thine own ways,
nor finding thine own pleasure, nor speaking thine own words ;
then shalt thou delight thyself in the Lord," &,c. (o) But all
that it contained of a ceremonial nature was without doubt
abolished by the advent of the Lord Christ. For he is the
truth, at whose presence all figures disappear ; the body, at
the sight of which all the shadows are relinquished. He,
I say, is the true fulfilment of the sabbath. Having been
" buried with him by baptism, we have been planted together
in the likeness of his death, that being partakers of his resur-
rection, we may walk in newness of life." (p) Therefore the
Apostle says in another place, that " the sabbath was a shadow
of things to come ; but the body is of Christ ; " (q) that is, the
real substance of the truth, which he has beautifully explained
in that passage. This is contained not in one day, but in the
whole course of our life, till, being wholly dead to ourselves,
we be filled with the life of God. Christians therefore ought
to depart from all superstitious observance of days.

XXXII. As the two latter causes, however, ought not to be

(m) Isaiah Ixvi. 23. (n) 1 Cor. xv. 28. (o) Isaiah Iviii. 13, 14.

{p) Rom. vi. 4, &c. (q) Col. ii. 16, 17.

CHAP. VIII.] CHRISTIAN RELIGION. 357

numbered among the ancient shadows, but are equally suitable
to all ages, — though the sabbath is abrogated, yet it is still
customary among us to assemble on stated days for hearing
the word, for breaking the mystic bread, and for public prayers;
and also to allow servants and labourers a remission from their
labour. That in commanding the sabbath, the Lord had regard
to both these things, cannot be doubted. The first is abun-
dantly confirmed even by the practice of the Jews. The second
is proved by Moses, in Deuteronomy, in these words : " that
thy man-servant and thy maid-servant may rest as well as
thou. And remember that thou wast a servant in the land of
Egypt." (r) Also, in Exodus : " that thine ox and thine ass
may rest, and the son of thy handmaid, and the stranger, may-
be refreshed." (s) Who can deny that both these things are
as proper for us as for the Jews ? Assemblies of the Church
are enjoined in the Divine word, and the necessity of them is
sufficiently known even from the experience of life. Unless
there be stated days appointed for them, how can they be held ?
According to the direction of the Apostle, " all things " are to
" be done decently and in order " among us. (t) But so far is
it from being possible to preserve order and decorum without
this regulation, that, if it were abolished, the Church would be
in imminent danger of immediate convulsion and ruin. But
if we feel the same necessity, to relieve which the Lord en-
joined the sabbath upon the Jews, let no one plead that it does
not belong to us. For our most provident and indulgent Fa-
ther has been no less attentive to provide for our necessity than
for that of the Jews. But why, it may be asked, do we not
rather assemble on every day, that so all distinction of days
may be removed ? I sincerely wish that this were practised ;
and truly spiritual wisdom would be well worthy of some
portion of time being daily allotted to it ; but if the infirmity
of many persons will not admit of daily assemblies, and charity
does not permit us to require more of them, why should we
not obey the rule which we have imposed upon us by the will
of God ?

XXXIIL I am obliged to be rather more diffuse on this
point, because, in the present age, some unquiet spirits have
been raising noisy contentions respecting the Lord's day.
They complain that Christians are tinctured with Judaism, be-
cause they retain any observance of days. But I reply, that
the Lord's day is not observed by us upon the principles of
Judaism ; because in this respect the difference between us
and the Jews is very great. For we celebrate it not with
scrupulous rigour, as a ceremony which we conceive to be a

(r) Deut. V. 14, 15. (s) Exod. xxiii. 12. (t) 1 Cor. xiv. 40.

358 INSTITUTES OF THE [bOOK II.

figure of some spiritual mystery, but only use it as a remedy
necessary to the preservation of order in the Church. But they
say, Paul teaches that Christians are not to be judged in the
observance of it, because it is a shadow of something fu-
ture, (v) Therefore he is " afraid lest " he has " bestowed " on
the Galatians "labour in vain," because they continued to "ob-
serve days." (w) And in the Epistle to the Romans, he as-
serts him to be " weak in the faith," who " esteemeth one day
above another." (x) But who, these furious zealots only ex-
cepted, does not see what observance the apostle intends ? For
they did not observe them for the sake of political and ecclesi-
astical order ; but when they retained them as shadows of spi-
ritual things, they were so far guilty of obscuring the glory of
Christ and the light of the gospel. They did not, therefore, rest
from their manual labours, as from employments which would
divert them from sacred studies and meditations ; but from a
principle of superstition, imagining their cessation from labour
to be still an expression of reverence for the mysteries formerly
represented by it. This preposterous distinction of days the
Apostle strenuously opposes ; and not that legitimate difference
which promotes the peace of the Christian Church. For in the
churches which he founded, the sabbath was retained for this
purpose. He prescribes the same day to the Corinthians, for
making collections for the relief of the brethren at Jerusalem.
If superstition be an object of fear, there was more danger in
the holy days of the Jews, than in the Lord's days now observed
by Christians. Now, whereas it was expedient for the destruc-
tion of superstition, the day which the Jews kept holy was abo-
lished ; and it being necessary for the preservation of decorum,
order, and peace, in the Christian Church, another day was ap-
pointed for the same use.

XXXIV. However, the ancients have not without sufficient
reason substituted what we call the Lord's day in the room of
the sabbath. For since the resurrection of the Lord is the end
and consummation of that true rest, which was adumbrated by
the ancient sabbath, the same day which put an end to the
shadows, admonishes Christians not to adhere to a shadowy
ceremony. Yet I do not lay so much stress on the septenary
number, that I would oblige the Church to an invariable ad-
herence to it ; nor will I condemn those churches which have
other solemn days for their assemblies, provided they keep at a
distance from superstition. And this will be the case, if they
be only designed for the observance of discipline and well-regu-
lated order. Let us sum up the whole in the following man-
ner: As the truth was delivered to the Jews under a figure, so

(v) Col. ii. 16, 17. (tc) Gal. iv. 10, 11. (x) Rom. xiv. 5.

CHAP. VIII.] CHRISTIAN RELIGION. 359

it is given to us without any shadows ; first, in order that
daring our whole life we should meditate on a perpetual rest
from our own works, that the Lord may operate within us by
his Spirit ; secondly, that every man, whenever he has leisure,
should diligently exercise himself in private in pious reflections
on the works of God, and also that we should at the same time
observe the legitimate order of the Church, appointed for the
hearing of the word, for the administration of the sacraments,
and for public prayer; thirdly, that we should not unkindly
oppress those who are subject to us. Thus vanish all the
dreams of false prophets, who in past ages have infected the
people with a Jewish notion, aflirming that nothing but the
ceremonial part of this commandment, which, according to them,
is the appointment of the seventh day, has been abrogated, but
that the moral part of it, that is, the observance of one day in
seven, still remains. But this is only changing the day in con-
tempt of the Jews, while they retain the same opinion of the holi-
ness of a day ; for on this principle the same mysterious significa-
tion would still be attributed to particular days, which they
formerly obtained among the Jews. And indeed we see what
advantages have arisen from such a sentiment. For those who
adhere to it, far exceed the Jews in a gross, carnal, and supersti-
tious observance of the sabbath ; so that the reproofs, which
we find in Isaiah, are equally applicable to them in the present
age, as to those whom the Prophet reproved in his time. But
the principal thing to be remembered is the general doctrine ;
that, lest religion decay or languish among us, sacred assem-
blies ought diligently to be held, and that we ought to use
those external means which are adapted to support the worship
of God.

THE FIFTH COMMANDMENT.

Honour thy father and thy mother ; that thy days may he long
upon the land which the Lord thy God giveth thee.

XXXV. The end of this precept is, that since the Lord
God desires the preservation of the order he has appointed, the
degrees of preeminence fixed by him ought to be inviolably
preserved. The sum of it, therefore, will be, that we should
reverence them whom God has exalted to any authority over
us, and should render them honour, obedience, and gratitude.
Whence follows a prohibition to derogate from their dignity by
contempt, obstinacy, or ingratitude. For in the Scripture the
word " honour " has an extensive signification ; as, when the
Apostle directs that " the elders who rule well be counted
worthy of double honour," {y)\\Q means not only that they

(y) 1 Tim. V. 17.

360 INSTITUTES OF THE [bOOK II.

are entitled to reverence, but likewise such a remuneration as
their ministry deserves. But as this precept, which enjoins
subjection to superiors, is exceedingly repugnant to the depra-
vity of human nature, whose ardent desire of exaltation will
scarcely admit of subjection, it has therefore proposed as an ex-
ample that kind of superiority which is naturally most amiable
and least invidious ; because that might the more easily mollify
and incline our minds to a habit of submission. By that sub-
jection, therefore, which is most easy to be borne, the Lord
accustoms us by degrees to every kind of legitimate obedience ;
because the reason of all is the same. For to those, to whom
he gives any preeminence, he communicates his own authority,
as far as is necessary for the preservation of that preeminence.
The titles of Father, God, and Lord, are so eminently appli-
cable to him, that, whenever we hear either of them mentioned,
our minds cannot but be strongly affected with a sense of his
majesty. Those, therefore, on whom he bestows these titles,
he illuminates with a ray of his splendour, to render them all
honourable in their respective stations. Thus in a father we
ought to recognize something Divine ; for it is not without rea-
son that he bears one of the titles of the Deity. Our prince,
or our lord, enjoys an honour somewhat similar to that which
is given to God.

XXXVL Wherefore it ought not to be doubted that God
here lays down a universal rule for our conduct ; namely, that
to every one, whom we know to be placed in authority over
us by his appointment, we should render reverence, obedience,
gratitude, and all the other services in our power. Nor does it
make any difference, whether they are worthy of this honour,
or not. For whatever be their characters, yet it is not without
the appointment of the Divine providence, that they have
attained that station, on account of which the supreme Legisla-
tor has commanded them to be honoured. He has particularly
enjoined reverence to our parents, who have brought us into
this life ; which nature itself ought to teach us. For those
who violate the parental authority by contempt or rebellion,
are not men, but monsters. Therefore the Lord commands all
those, who are disobedient to their parents, to be put to death,
as having rendered themselves unworthy to enjoy the light, by
their disregard of those by whose means they were introduced
to it. And various appendices to the law evince the truth of
our observation, that the honour here intended consists in
reverence, obedience, and gratitude. The first the Lord con-
firms, when he commands him to be slain who has cursed his
father or mother ] (z) for in that case he punishes contempt.
He confirms the second, when he denounces the punishment

(z) Exod. xxi. 17.

CHAP. VIII.] CHRISTIAN RELIGION. 361

of death against disobedient and rebellious children, (a) The
third is supported by Christ, who says, " God commanded,
saying, Honour thy father and mother ; " and, " He that
curseth father or mother, let him die the death. But ye say,
Whosoever shall say to his father or his mother, It is a gift, by
whatsoever thou mightest be profited by me ; and honour not
his father or his mother, he shall be free. Thus have ye made
the commandment of God of none effect by your tradition." (6)
And whenever Paul mentions this commandment, he explains
it as a requisition of obedience, (c)

XXX VH. In order to recommend it, a promise is annexed,
which is a further intimation how acceptable to God that sub-
mission is which is here enjoined. Paul employs that stimu-
lus to arouse our inattention, when he says, " This is the first
commandment with promise." For the preceding promise, in
the first table, was not particularly confined to one command-
ment, but extended to the whole law. Now, the true explana-
tion of this promise is, that the Lord spake particularly to the
Israelites concerning the land which he had promised them as
an inheritance. If the possession of that land therefore was a
pledge of the Divine goodness, we need not wonder, if it was
the Lord's will to manifest his favour by bestowing length of
life, in order to prolong the enjoyment of the blessing con-
ferred by him. The meaning of it therefore is, Honour thy
father and thy mother, that through the space of a long life
thou mayest enjoy the possession of the land, which will be to
thee a testimony of my favour. But, as the whole earth is
blessed to the faithful, we justly place the present life among
the blessings we receive from God. Wherefore this promise
belongs likewise to us, inasmuch as the continuance of the
present life affords us a proof of the Divine benevolence. For
neither is it promised to us, nor was it promised to the Jews,
as though it contained any blessedness in itself ; but because
to the pious it is generally a token of the Divine favour.
Therefore, if a son, that is obedient to his parents, happen to be
removed out of life before the age of maturity, — which is a case
of frequent occurrence, — the Lord, nevertheless, perseveres with
as much punctuality in the completion of his promise, as if he
were to reward a person with a hundred acres of land to whom
he had only promised one. The whole consists in this : We
should consider that long life is promised to us so far as it is
the blessing of God ; but that it is a blessing, only as it is a
proof of the favour of God, which he infinitely more richly
and substantially testifies and actually demonstrates to his
servants in their death.

(a) Deut. xxi. 18—21. (b) Matt. xv. 4—6. (c) Eph. vi. 1. Col. iii. 20.

VOL. I. 46

362 INSTITUTES OF THE [bOOK II.

XXXVIII. Moreover, when the Lord promises the blessing
of the present hfe to those children who honour their parents
with proper reverence, he at the same time imphes that a cer-
tain cm-se impends over all those who are disobedient and
perverse. And that it might not fail of being executed, he
pronounces them in his law to be liable to the sentence of
death, and commands that punishment to be inflicted on them.
If they escape that, he punishes them himself in some other
way. For we see what great numbers of persons of this cha-
racter fall in battles and in private quarrels ; others are afflict-
ed in unusual ways ; and almost all of them are proofs of the
truth of this threatening. But if any arrive at an extreme age,
being deprived of the Divine blessing, they only languish in
misery in this life, and are reserved to greater punishments here-
after ; and consequently they are far from participating in the
blessing promised to dutiful children. But it must be remarked
by the way, that we are commanded to obey them only " in
the Lord ; " and this is evident from the foundation before
laid ; for they preside in that station to which the Lord has
exalted them by communicating to them a portion of his
honour. Wherefore the submission exercised towards them
ought to be a step towards honouring the Supreme Father.
Therefore, if they instigate us to any transgression of the law,
we may justly consider them not as parents, but as strangers,
who attempt to seduce us from obedience to our real Father.
The same observation is applicable to princes, lords, and superiors
of every description. For it is infamous and absurd, that their
eminence should avail to depreciate the preeminence of God,
upon which it depends, and to which it ought to conduct us.

THE SIXTH COMMANDMENT.

Thou shall not kill.

XXXIX. The end of this precept is, that since God has
connected mankind together in a kind of unity, every man
ought to consider himself as charged with the safety of all.
In short, then, all violence and injustice, and every kind of
mischief, which may injure the body of our neighbour, are
forbidden to us. And therefore we are enjoined, if it be in our
power, to assist in protecting the lives of our neighbours ; to
exert ourselves with fidelity for this purpose ; to procure those
things which conduce to their tranquillity ; to be vigilant in
shielding them from injuries ; and in cases of danger to afford
them our assistance. If we remember that this is the language
of the Divine Legislator, we should consider, at the same time,
that he intends this rule to govern the soul. For it were

CHAP. VITI.] CHRISTIAN RELIGION. 363

ridiculous, that he who beholds the thoughts of the heart, and
principally insists on them, should content himself with forming
only the body to true righteousness. Mental homicide, therefore,
is likewise prohibited, and an internal disposition to preserve
the life of our brother is commanded in this law. The hand,
indeed, accomplishes the homicide, but it is conceived by the
mind under the influence of anger and hatred. Examine
whether you can be angry with your brother, without being
inflamed with a desire of doing him some injury. If you
cannot be angry with him, then you cannot hate him ; for
hatred is nothing more than inveterate anger. However you
may dissemble, and endeavour to extricate yourself by vain
subterfuges, whenever there is either anger or hatred, there is
also a disposition to do injury. If you persist in your evasions,
it is already pronounced by the Holy Spirit, that " Whosoever
hateth his brother is a murderer." (d) It is declared by the
Lord Christ, " that whosoever is angry with his brother with-
out a cause shall be in danger of the judgment ; and whosoever
shall say to his brother, Raca, shall be in danger of the coun-
cil ; but whosoever shall say, Thou fool, shall be in danger of
hell fire." (e)

XL. Now, the Scripture states two reasons on which this
precept is founded ; the first, that man is the image of God ;
the second, that he is our own flesh. Wherefore, unless we
would violate the image of God, we ought to hold the personal
safety of our neighbour inviolably sacred ; and unless we would
divest ourselves of humanity, we ought to cherish him as our
own flesh. The motives which are derived from the redemp-
tion and grace of Christ will be treated in another place.
These two characters, which are inseparable from the nature
of man, God requires us to consider as motives to our exertions
for his security ; so that we may reverence his image impressed
on him, and show an affectionate regard for our own flesh.
That person, therefore, is not innocent of the crime of murder,
who has merely lestrained himself from the effusion of blood.
If you perpetrate, if you attempt, if you only conceive in yom
mind any thing inimical to the safety of another, you stand
guilty of murder. Unless you also endeavour to defend him to
the utmost of your ability and opportunity, you are guilty of
the same inhuman transgression of the law. But if so much
concern be discovered for the safety of the body, we may con-
clude, how much care and attention should be devoted to the
safety of the soul, which, in the sight of God, is of infinitely
superior value.

(d) 1 John iii. 15. (e) Matt. v. 22.

364 INSTITUTES OF THE [bOOK II,

THE SEVENTH COMMANDMENT.

Thou shall not commit adultery.

XLI. The end of this precept is, that because God loves
chastity and purity, we ought to depart from all uncleanness.
The sum of it therefore is, that we ought not to be polluted by
any carnal impurity, or libidinous intemperance. To this pro-
hibition corresponds the affirmative injunction, that every part
of our lives ought to be regulated by chastity and continence.
But he expressly forbids adultery, to which all incontinence
tends ; in order that by the turpitude of that which is very
gross and palpable, being an infamous pollution of the body,
he may lead us to abominate every unlawful passion. Since
man was created in such a state as not to live a solitary life,
but to be united to a help-meet ; and moreover since the curse
of sin has increased this necessity, — the Lord has afforded us
ample assistance in this case by the institution of marriage — a
connection which he has not only originated by his authority,
but also sanctified by his blessing. Whence it appears, that
every other union, but that of marriage, is cursed in his sight ;
and that the conjugal union itself is appointed as a remedy for
our necessity, that we may not break out into unrestrained
licentiousness. Let us not flatter ourselves, therefore, since
we hear that there can be no cohabitation of male and female,
except in marriage, without the curse of God.

XLIL Now, since the original constitution of human nature,
and the violence of the passions consequent upon the fall, have
rendered a union of the sexes doubly necessary, except to those
whom God has exempted from that necessity by peculiar
grace, let every one carefully examine what is given to him.
Virginity, I acknowledge, is a virtue not to be despised. But
as this is denied to some, and to others is granted only for a sea-
son, let those who are troubled with incontinence, and cannot
succeed in resisting it, avail themi Ives of the help of marriage,
that they may preserve their chastity according to the degree
of their calling. For persons who " cannot receive this say-
ing," (/) if they do not assist their frailty by the remedy of-
fered and granted to them, oppose God and resist his ordinance.
Here let no one object, as many do in the present day, that
with the help of God he can do all things. For the assistance
of God is granted only to them who walk in his ways, that is,
in their calling ; which is deserted by all those who neglect
the means which God has afforded them, and strive to over-

(/) Matt. xix. 11.

CHAP. VIII.] CHRISTIAN RELIGION. 365

come their necessities by vain presumption. That continence
is a peculiar gift of God, and of that kind which is not imparted
promiscuously, or to the whole body of the Church, but only
conferred on a few of its members, is affirmed by our Lord.
For he mentions a certain class of men who " have made them-
selves eunuchs for the kingdom of heaven's sake ; " (g) that is,
that they might be more at liberty to devote their atten-
tion to the affairs of the kingdom of heaven. But that no one
might suppose this to be in the power of man, he had already
declared that "all men cannot receive this saying, save they to
whom it is given." And he concludes, "He that is able to re-
ceive it, let him receive it." Paul is still more explicit, when
he says, that " every man hath his proper gift of God, one after
this manner, and another after that." (h)

XLIII. Since we are so expressly apprized that it is not in
the power of every one to preserve chastity in celibacy, even
with the most strenuous efforts for that purpose, and that it is
a peculiar grace, which the Lord confers only on particular
persons, that he may have them more ready for his service,
do we not resist God, and strive against the nature insti-
tuted by him, unless we accommodate our manner of life to
the measure of our ability ? In this commandment the Lord
prohibits adultery : therefore he requires of us purity and chas-
tity. The only way of preserving this is, that every one
should measure himself by his own capacity. Let no one
rashly despise marriage as a thing useless or unnecessary to
him ; let no one prefer celibacy, unless he can dispense with
a wife. And in that state let him not consult his carnal
tranquillity or advantage, but only that, being exempted from
this restraint, he may be the more prompt and ready for all the
duties of piety. Moreover, as this benefit is conferred upon
many persons only for a season, let every one refrain from
marriage as long as he shall be capable of supporting a life of
celibacy. When his strength fails to overcome his passions,
let him consider that the Lord has laid him under a necessity
of marrying. This is evident from the direction of the Apostle :
" To avoid fornication, let every man have his own wife, and
let every woman have her own husband." Again: "If they
cannot contain, let them marry." (i) Here, in the first place,
he signifies that the majority of men are subject to the vice of
incontinence ; in the next place, of those who are subject to it,
he makes no exception, but enjoins them all to have recourse
to that sole remedy which obviates unchastity. Those who
are incontinent, therefore, if they neglect this method of curing
their infirmity, are guilty of Jn, in not obeying this injunction
of the Apostle. And let not him who refrains from actual for-

(g) Matt. xix. 12. (h) 1 Cor. vii. 7. (i) 1 Cor. vii. 2, 9.

S&6 INSTITUTES OF THE [bOOK II.

nication, flatter himself, as though he could not be charged
with unchastity, while his heart at the same time is inflamed
with libidinous desire. For Paul defines chastity to consist
in sanctity of mind connected with purity of body. " The
unmarried woman," he says, " careth for the things of the
Lord, that she may be holy both in body and in spirit." (k)
Therefore, when he gives a reason to confirm the preceding in-
junction, he does not content himself with saying that it is
better for a man to marry than to pollute himself with the so-
ciety of a harlot, but affirms that "it is better to marry than to
burn." (l)

XLIV. Now, if married persons are satisfied that their so-
ciety is attended with the blessing of the Lord^ they are there-
by admonished that it must not be contaminated by libidinous
and dissolute intemperance. For if the honour of marriage
conceals the shame of incontinence, it ought not on that ac-
count to be made an incitement to it. Wherefore let it not be
supposed by married persons that all things are lawful to them.
Every man should observe sobriety towards his wife, and every
wife, reciprocally, towards her husband ; conducting themselves
in such a manner as to do nothing unbecoming the decorum
and temperance of marriage. For thus ought marriage con-
tracted in the Lord to be regulated by moderation and modesty,
and not to break out into the vilest lasciviousness. Such sen-
suality has been stigmatized by Ambrose with a severe, but not
unmerited censure, when he calls those who in their conjugal
intercourse have no regard to modesty or decorum, the adul-
terers of their own wives. Lastly, let us consider who the Le-
gislator is, by whom adultery is here condemned. It is no other
than he who ought to have the entire possession of us, and
justly requires the whole of our spirit, soul, and body. There-
fore, when he prohibits us from committing adultery, he at the
same time forbids us, either by lasciviously ornamenting our
persons, or by obscene gesticulations, or by impure expressions,
insidiously to attack the chastity of others. For there is much
reason in the address of Archelaus to a young man clothed in
an immoderately eff"eminate and delicate manner, that it was
immaterial in what part he was immodest, with respect to God,
who abominates all contamination, in whatever part it may dis-
cover itself, either of soul or of body. And that there may be
no doubt on the subject, let us remember that God here recom-
mends chastity. If the Lord requires chastity of us, he con-
demns every thing contrary to it. Wherefore, if we aspire to
obedience, neither let our mind internally burn with depraved
concupiscence, nor let our eyes wanton into corrupt affections;

(k) 1 Cor. vii. 34. (0 1 Cor. vii. 9.

CHAP.

VIII.] CHRISTIAN RELIGION. 367

nor let our body be adorned for purposes of seduction, nor let
our tongue with impure speeches allure our mind to similar
thoughts, nor let us inflame ourselves with intemperance.
For all these vices are stains, by which the purity of chastity
is defiled.

THE EIGHTH COMMANDMENT.

Thou shall nol steal.

XLV. The end of this precept is, that, as injustice is an
abomination to God, every man may possess what belongs to
him. The sum of it, then, is, that we are forbidden to covet
the property of others, and are therefore enjoined faithfully to
use our endeavours to preserve to every man what justly belongs
to him. For we ought to consider, that what a man possesses
has fallen to his lot, not by a fortuitous contingency, but by
the distribution of the supreme Lord of all ; and that therefore
no man can be deprived of his possessions by criminal methods,
without an injury being done to the Divine dispenser of them.
But the species of theft are numerous. One consists in vio-
lence ; when the property of any person is plundered by force
and predatory license. Another consists in malicious impos-
ture ; when it is taken away in a fraudulent manner. Another
consists in more secret cunning ; where any one is deprived of
his property under the mask of justice. Another consists in
flatteries ; where we are cheated under the pretence of a dona-
tion. But not to dwell too long on the recital of the different
species of theft, let us remember that all artifices by which the
possessions and wealth of our neighbours are transferred to us,
whenever they deviate from sincere love into a desire of de-
ceiving, or doing any kind of injury, are to be esteemed acts
of theft. This is the only view in which God considers them,
even though the property may be gained by a suit at law.
For he sees the tedious manoeuvres with which the designing
man begins to decoy his more simple neighbour, till at length
he entangles him in his snares. He sees the cruel and inhuman
laws, by which the more powerful man oppresses and ruins
him that is weaker. He sees the baits with which the more
crafty trepan the imprudent. All which things are concealed
from the judgment of man, nor ever come to his knowledge.
And this kind of injury relates not only to money, or to goods,
or to lands, but to whatever each individual is justly entitled
to ; for we defraud our neighbours of their property, if we
deny them those kind offices, which it is our duty to perform
to them. If an idle agent or steward devour the substance of
his master, and be inattentive to the care of hip domestic af-

368 INSTITUTES OF THE [bOOK II,

fajrs ; if he either improperly waste, or squander with a lux-
urious profusion, the property intrusted to him ; if a servant
deride his master, if he divulge his secrets, if by any means he
betray either his life or his property ; and if, on the other hand,
a master inhumanly oppress his family, — God holds him guilty
of theft. For the property of others is withheld and misap-
plied by him, who does not perform towards them those of-
fices which the duty of his situation requires of him.

XLVI. We shall rightly obey this commandment therefore,
if, contented with our own lot, we seek no gain but in an
honest and lawful way ; if we neither desire to enrich our-
selves by injustice, nor attempt to ruin the fortune of our neigh-
bour, in order to increase our own ; if we do not labour to accu-
mulate wealth by cruelty, and at the expense of the blood of
others ; if we do not greedily scrape together from every quar-
ter, regardless of right or wrong, whatever may conduce to
satiate our avarice or support our prodigality. On the contrary,
it should be our constant aim, as far as possible, faithfully to
assist all by our advice and our property in preserving what
belongs to them ; but if we are concerned with perfidious and
fallacious men, let us be prepared rather to recede a little from
our just right than to contend with them. Moreover, let us
communicate to the necessities, and according to our ability
alleviate the poverty, of those whom we perceive to be pressed
by any embarrassment of their circumstances. Lastly, let
every man examine what obligations his duty lays him under
to others, and let him faithfully discharge the duties which he
owes them. For this reason the people should honour their
governors, patiently submit to their authority, obey their laws
and mandates, and resist nothing, to which they can submit
consistently with the Divine will. On the other hand, let
governors take care of their people, preserve the public peace,
protect the good, punish the wicked, and administer all things
in such a manner, as becomes those who must render an
account of their office to God the supreme Judge. Let the
ministers of churches faithfully devote themselves to the mi-
nistry of the word, and let them never adulterate the doctrine
of salvation, but deliver it pure and uncontaminated to the
people of God. Let them teach, not only by their doctrine, but
by the example of their lives ; in a word, let them preside as
good shepherds over the sheep. Let the people, on their part,
receive them as the messengers and apostles of God, render to
them that honour to which the supreme Master has exalted
them, and furnish them with the necessaries of life. Let
parents undertake the support, government, and instruction of
their children, as committed by God to their care ; nor let
them exasperate their minds and alienate their affections from

CHAP. VIII.] CHRISTIAN RELIGION. 369

them by cruelty, but cherish and embrace them with the lenity
and indulgence becoming their character. And that obedience
is due to them from their children has been before observed.
Let juniors revere old age, since the Lord has designed that
age to be honourable. Let old men, by their prudence and
superior experience, guide the imbecility of youth ; not teasing
them with sharp and clamorous invectives, but tempering se-
verity with mildness and affability. Let servants show them-
selves obedient and diligent in the service of their masters ;
and that not only in appearance, but from the heart, as serving
God himself. Neither let masters behave morosely and per-
versely to their servants, harassing them with excessive aspe-
rity, or treating them with contempt ; but rather acknowledge
them as their brethren and companions in the service of the
heavenly Master, entitled to be regarded with mutual affection,
and to receive kind treatment. In this manner, I say, let
every man consider what duties he owes to his neighbours, ac-
cording to the relations he sustains ; and those duties let him
discharge. Moreover, our attention should always be directed
to the Legislator ; to remind us that this law is ordained for
our hearts as much as for our hands, in order that men may
study both to protect the property and to promote the interests
of others.

THE NINTH COMMANDMENT.

Thou shall nol bear false witness against thy neighbour.

XLVn. The end of this precept is, that because God, who
is truth itself, execrates a lie, we ought to preserve the truth
without the least disguise. The sum of it therefore is, that we
neither violate the character of any man, either by calumnies
or by false accusations, nor distress him in his property by
falsehood, nor injure him by detraction or impertinence. This
prohibition is connected with an injunction to do all the service
we can to every man, by affirming the truth for the protection
of his reputation and his property. The Lord seems to have in-
tended the following words as an exposition of this command :
" Thou shalt not raise a false report : put not thine hand with
the wicked to be an unrighteous witness." Again: "Keep
thee far from a false matter." (m) In another place also he
not only forbids us to practise backbiting and tale-bearing
among the people, but prohibits every man from deceiving his
brother ; (?i) for he cautions us against both in distinct com-
mandments. Indeed there is no doubt but that, as, in the
preceding precepts, he has prohibited cruelty, impurity, and

{m) Exod. xxiii. 1, 7. 'n) Lev. xix. 16.

VOL. I. 47

370 INSTITUTES OF THE [bOOK II.

avarice, so in this he forbids falsehood ; of which there are two
branches, as we have before observed. For either we trans-
gress against the reputation of our neighbours by mahgnity and
perverse detraction, or by falsehood and sometimes by obloquy
we injure their interests. It is immaterial whether we sup-
pose the testimony here designed to be solemn and judicial, or
a common one, which is delivered in private conversations.
For we must always recur to this maxim — that, of each of the
separate kinds of vices, one species is proposed as an example,
to which the rest may be referred ; and that, in general, the
species selected is that in which the turpitude of the vice is
most conspicuous. It is proper, however, to extend it more
generally to calumnies and detraction, by which our neigh-
bours are unjustly harassed ; because falsehood in a forensic
testimony is always attended with perjury. But perjury, being
a profanation and violation of the name of God, has already
been sufficiently condemned in the third commandment. Where-
fore the legitimate observance of this precept is, that our tongue,
by asserting the truth, ought to serve both the reputation and
the profit of our neighbours. The equity of this is self-evident.
For if a good name be more precious than any treasures what-
ever, a man sustains as great an injury when he is deprived of
the integrity of his character, as when he is despoiled of his
wealth. And in plundering his substance, there is sometimes
as much effected by false testimony, as by the hands of vi-
olence.

XLVIII. Nevertheless, it is wonderful with what supine
security this precept is generally transgressed, so that few per-
sons can be found, who are not notoriously subject to this
malady ; we are so fascinated with the malignant pleasure of
examining and detecting the faults of others. Nor should we
suppose it to be a sufficient excuse, that in many cases we can-
not be charged with falsehood. For he who forbids the cha-
racter of our brother to be bespattered with falsehood, wills
also that as far as the truth will permit, it be preserved im-
maculate. For although he only guards it against falsehood,
he thereby suggests that it is committed to his charge. But
this should be sufficient to induce us to defend the fair cha-
racter of our neighbour — that God concerns himself in its
protection. Wherefore detraction is, without doubt, universal-
ly condemned. Now, by detraction we mean, not reproof,
which is given from a motive of correction ; not accusation or
judicial denunciation, by which recompense is demanded for
an injury ; not public reprehension, which tends to strike ter-
ror into other offenders ; not a discovery to them whose safety
depends on their being previously warned, that they may not
he endangered through ignorance ; but odious crimunation,

CHAP. VIII.] CHRISTIAN RELIGION. 371

which arises from mahce, and a violent propensity to detraction.
This commandment also extends so far as to forbid us to aifect
a pleasantry tinctured with scurrilous and bitter sarcasms, se-
verely lashing the faults of others under the appearance of sport ;
which is the practice of some who aim at the praise of raillery,
to the prejudice of the modesty and feelings of others ; for
such wantonness sometimes fixes a lasting stigma on the cha-
racters of our brethren. Now, if we turn our eyes to the Le-
gislator whose proper right it is to rule our ears and our minds,
as much as our tongues, it will certainly appear that an avidity
of hearing detraction, and an unreasonable propensity to unfa-
vourable opinions respecting others, are equally prohibited.
For it would be ridiculous for any one to suppose that God
hates slander in the tongue, and does not reprobate malice in
the heart. Wherefore, if we possess the true fear and love of
God, let us make it our study, that as far as is practicable and
expedient, and consistent with charity, we devote neither our
tongues nor our ears to opprobrious and malicious raillery, nor
inadvertently attend to unfavourable suspicions ; but that, put-
ting fair constructions on every man's words and actions, we
regulate our hearts, our ears, and our tongues, with a view to
preserve the reputation of all around us.

THE TENTH COMMANDMENT.

Thou shalt not covet thy neighbour's house, thou shalt not covet
thy neighbour' s wife, nor his man-servant, nor his niaid-
servant, nor his ox, nor his ass, nor any thing that is thy
neighbour''' s.

XLIX. The end of this precept is, that, since it is the will
o.' God that our whole soul should be under the influence of
loNo, every desire inconsistent with charity ought to be ex-
pebed from our minds. The sum, then, will be, that no thought
should obtrude itself upon us, which would excite in our
minds any desire that is noxious, and tends to the detriment
of another. To which corresponds the affirmative precept,
that all our conceptions, deliberations, resolutions, and underta-
kings, ought to be consistent with the benefit and advantage of
our neighbours. But here we meet with what appears to be
a great and perplexing difficulty. For if our previous assertions
be true, that the terms adultery and theft comprehend the licen-
tious desire, and the injurious and criminal intention, this may
be thought to have superseded the necessity of a separate com-
mand being afterwards introduced, forbidding us to covet the
possessions of others. But we shall easily solve this difficulty
by a distinction between intention and concupiscence. For an

372 INSTITUTES OF THE [bOOK II.

intention, as we have before observed in explaining the former
commandments, is a deliberate consent of the will, when the
mind has been enslaved by any unlawful desire. Concupis-
cence may exist without such deliberation or consent, when
the mind is only attracted and stimulated by vain and corrupt
objects. As the Lord, therefore, has hitherto commanded our
wills, efforts, and actions to be subject to the law of love, so
now he directs that the conceptions of our minds be subject to
the same regulation, lest any of them be corrupt and perverted,
and give our hearts an improper impulse. As he has forbidden
our minds to be inclined and persuaded to anger, hatred,
adultery, rapine, and falsehood, so now he prohibits them from
being instigated to these vices.

L. Nor is it without cause that he requires such consummate
rectitude. For who can deny that it is reasonable for all the
powers of our souls to be under the influence of love ? But if
any one deviate from the path of love, who can deny that that
soul is in an unhealthy state ? Now, whence is it, that your
mind conceives desires prejudicial to your neighbour, but that,
neglecting his interest, you consult nothing but your own ? For
if your heart were full of love, there would he no part of it
exposed to such imaginations. It must therefore be destitute
of love, so far as it is the seat of concupiscence. Some one
will object, that it is unreasonable, that imaginations, which
without reflection flutter about in the mind, and then vanish
away, should be condemned as symptoms of concupiscence,
which has its seat in the heart. I reply, that the present ques-
tion relates to that kind of imaginations, which, when they are
presented to our understandings, at the same time strike our
hearts, and inflame them with cupidity ; since the mind never
entertains a wish for any thing after which the heart is not ex-
cited to pant. Therefore God enjoins a wonderful ardour of
love, which he will not allow to be interrupted even by the
smallest degree of concupiscence. He requires a heart admi-
rably well regulated, which he permits not to be disturbed
with the least emotion contrary to the law of love. Do not
imagine that this doctrine is unsupported by any great au-
thority ; for I derived the first idea of it from Augustine.
Now, though the design of the Lord was to prohibit us from all
corrupt desires, yet he has exhibited, as examples, those ob-
jects which most generally deceive us Avith a fallacious ap-
pearance of pleasure ; that he might not leave any thing to
concupiscence, after having driven it from those objects towards
which it is most violently inclined. Behold, then, the second
table of the law, which sufficiently instructs us in the duties
we owe to men for the sake of God, on regard to whom
the whole rule of love depends. The duties taught in this

CHAP. VIII.] CHRISTIAN RELIGION. 373

second table, therefore, we shall inculcate in vain, unless our in-
struction be founded on the fear and reverence of God. To
divide the prohibition of concupiscence into two precepts, the
discerning reader, without any comment of mine, will pro-
nounce to be a corrupt and violent separation of what is but
one. Nor is the repetition of this phrase, " Thou shalt not
covet," any objection against us; because, having mentioned
the house or family, God enumerates the different parts of it,
beginning with the wife. Hence it clearly appears that it
ought to be read, as it is correctly read by the Hebrews, in one
continued connection ; and in short, that God commands, that
all that every man possesses remain safe and entire, not only
from any actual injury or fraudulent intention, but even from
the least emotion of cupidity that can solicit our hearts.

LI. But what is the tendency of i\.e whole law, will not
now be difficult to judge : it is to a perfection of righteousness,
that it may form the life of man after the example of the Di-
vine purity. For God has so delineated his own character in
it, that the man who exemplifies in his actions the precepts it
contains, will exhibit in his life, as it were, an image of God.
Wherefore, when Moses would recall the substance of it to the
remembrance of the Israelites, he said, " And now, Israel, what
doth the Lord thy God require of thee, but to fear the Lord
thy God, to walk in all his ways, and to love him, and to serve
the Lord thy God with all thy heart, and with all thy soul, to
keep the commandments of the Lord ? " (o) Nor did he cease
to reiterate the same things to them, whenever he intended to
point out the end of the law. The tendency of the doctrine
of the law is to connect man with his God, and, as Moses else-
where expresses it, to make him cleave to the Lord in sanctity
of life, (p) Now, the perfection of this sanctity consists in two
principal points, already recited — " that we love the Lord our
God with all our heart, and with all our soul, and with all our
strength, and with all our mind ; and our neighbour as our-
selves." (q) And the first is, that our souls be completely
filled with the love of God. From this the love of our neigh-
bour will naturally follow ; as the Apostle signifies, when he
says, that " the end of the commandment is charity out of a
pure heart, and of a good conscience, and of faith unfeigned." (r)
Here we find a good conscience and faith unfeigned, that is, in
a word, true piety, stated to be the grand source from which
charity is derived. He is deceived, therefore, who supposes
that the law teaches nothing but certain rudiments and first
principles of righteousness, by which men are introduced to the
commencement, but are not directed to the true goal of good

(o) Deut. X. 12, 13. (q) Luke x. 27.

(p) Deut. xi. 22. (/•) 1 Tim. i. 5.

374 INSTITUTES OF THE [bOOK II

works ; since beyond the former sentence of Moses, and the lat-
ter of Paul, nothing further can be wanted to the highest perfec-
tion. For how far will he wish to proceed, who will not be
content with this instruction, by which man is directed to the
fear of God, to the spiritual worship of him, to the observance
of his commands, to persevering rectitude in the way of the
Lord, to purity of conscience, and sincere faith and love ?
Hence we derive a confirmation of the foregoing exposition of
the law, which traces and finds in its precepts all the duties of
piety and love. For they who attend merely to dry and barren
elements, as though it taught them but half of the Divine will,
are declared by the Apostle to have no knowledge of its end.

LII. But because Christ and his Apostles, in reciting the
substance of the law, sometimes omit the first table, (s) many
persons are deceived in this point, who wish to extend their
expressions to both tables. In the Gospel of Matthew, Christ
calls judgment, mercy, and faith, " the weightier matters of the
law." By the word faith it is evident to me that he intends
truth or fidelity towards men. Some, however, in order to ex-
tend the passage to the whole law, take the word faith to mean
religion towards God. But for this there is no foundation ; for
Christ is treating of those works by which man ought to prove
himself to be righteous. If we attend to this observation, we
shall cease also to wonder, why, in another place, to the inquiry of
a young man, what those commandments are by the observance
of which we enter into life, he only returns the following
answer : " Thou shalt do no murder. Thou shalt not commit
adultery. Thou shalt not steal. Thou shalt not bear false wit-
ness, Honour thy father and thy mother ; and. Thou shalt love
thy neighbour as thyself." (t) For obedience to the first table
consisted chiefly either in the disposition of the heart, or in
ceremonies. The disposition of the heart was not visible, and
the ceremonies were diligently performed by hypocrites ; but
the works of charity are such as enable us to give a certain
evidence of righteousness. But the same occurs in the Prophets
so frequently, that it must be familiar to the reader who is but
tolerably conversant with them. For in almost all cases when
they exhort to repentance, they omit the first table, and insist
on faith, judgment, mercy, and equity. Nor do they by this
method neglect the fear of God, but require substantial proof
of it from those marks. It is well known that when they treat
of the observation of the law, they generally insist on the
second table ; because it is in it that the love of righteousness
and integrity is principally discovered. It is unnecessary to
quote the passages, as every person will of himself easily re-
mark what I have stated.

(5) Matt, xxiii. 23. (0 Matt. xix. 18, 19.

CHAP. VIII.] CHRISTIAN RELIGION. 375

LIII. Is it, then, it will be asked, of more importance to-
wards the attainment of righteonsness to live innocently with
men, than piously towards God ? By no means. But because
no man fulfils all the duties of charity, unless he really fear
God, we derive from those duties a proof of his piety. Be-
sides, the Lord, well knowing that he can receive no benefit
from us, which he also declares by the Psalmist, (v) requires
not our services for himself, but employs us in good works
towards our neighbour. It is not without reason, then, that the
Apostle makes all the perfection of the saints to consist in
love ; (lo) which in another place he very justly styles " the
fulfilling of the law;" adding, that "he that loveth another
hath fulfilled the law." (x) Again : that " all the law is ful-
filled in one word, even in this, Thou shalt love thy neighbour
as thyself" (y) For he teaches nothing different from what is
taught by Christ himself, when he says, "All things whatso-
ever ye would that men should do to you, do ye even so to
them ; for this is the law and the prophets." (z) It is certain that
in the law and the prophets, faith, and all that pertains to the
legitimate worship of God, hold the principal place, and that
love occupies an inferior station ; but our Lord intends that the
observance of justice and equity among men is only prescribed
to us in the law, that our pious fear of him, if we really possess
any, may be proved by our actions.

LIV. Here, then, we must rest, that our life will then be
governed according to the will of God, and the prescriptions
of his law, when it is in all respects most beneficial to our
brethren. But we do not find in the whole law one syllable,
that lays doAvn any rule for a man respecting those things
which he should practise or omit for his carnal convenience.
And surely, since men are born in such a state, that they are
entirely governed by an immoderate self-love, — a passion which,
how great soever their departure from the truth, they always
retain, — there was no need of a law which would inflame that
love, already of itself too violent. Whence it plainly appears,
that the observance of the commandments consjsts not in the
love of ourselves, but in the love of God and of our neighbour ;
that his is the best and most holy life, who lives as little as
possible to himself ; and that no man leads a worse or more
iniquitous life, than he who lives exclusively to himself, and
makes his own interest the sole object of his thoughts and pur-
suits. Moreover, the Lord, in order to give us the best expres-
sion of the strength of that love which we ought to exercise
towards our neighbours, has regulated it by the standard of our
self-love, because there was no stronger or more vehement af-

(v) Psalm xvi. 2. (?c) Ephes. iii. 17. (x) Rom. xiii. 8.

(2/) Gal. V. 14. (z) Matt. vii. 12.

376 INSTITUTES OF THE [bOOK II

fection. And the force of the expression must be carefully
examined ; for he does not, according to the foohsh dreams of
some sophists, concede the first place to self-love, and assign
the second to the love of our neighbour ; but rather transfers
to others that affection of love which we naturally restrict to
ourselves. Whence the Apostle asserts that " charity seeketh
not her own." (a) Nor is their argument, that every thing
regulated by any standard is inferior to the standard by which
it is regulated, worthy of the least attention. For God does
not appoint our self-love as the rule, to which our love to
others should be subordinate ; but whereas, through our natural
depravity, our love used to terminate in ourselves, he shows
that it ought now to be diffused abroad ; that we may be ready
to do any service to our neighbour with as much alacrity,
ardour, and solicitude, as to ourselves.

LV. Now, since Christ has demonstrated, in the parable of
the Samaritan, that the word " neighbour " comprehends every
man, even the greatest stranger, we have no reason to limit the
commandment of love to our own relations or friends. I do
not deny, that the more closely any person is united to us, the
greater claim he has to the assistance of our kind offices. For
the condition of humanity requires, that men should perform
more acts of kindness to each other, in proportion to the close-
ness of the bonds by which they are connected, whether of
relationship, or acquaintance, or vicinity ; and this without any
offence to God, by whose providence we are constrained to it.
But I assert, that the whole human race, without any excep-
tion, should be comprehended in the same affection of love,
and that in this respect there is no difference between the bar-
barian and the Grecian, the worthy and unworthy, the friend
and the foe ; for they are to be considered in God, and not in
themselves, and whenever we deviate from this view of the
subject, it is no wonder if we fall into many errors. Where-
fore, if we wish to adhere to the true law of love, our eyes
must chiefly be directed, not to man, the prospect of whom
would impress us with hatred more frequently than with love,
but to God, who commands that our love to him be diffused
among all mankind ; so that this must always be a fundamental
maxim with us, that whatever be the character of a man, yet
we ought to love him because we love God.

LVI. Wherefore the schoolmen have discovered either their
ignorance or their wickedness in a most pestilent manner,
when, treating of the precepts prohibiting the desire of re-
venge, and enjoining the love of our enemies, which were an-
ciently delivered to all the Jews, and afterwards equally to all

(a) 1 Cor. xiii. 5.

CHAP. VIII.] CHRISTIAN RELIGION. 377

Christians, they nave made them to be counsels which we are
at liberty to obey or not to obey, and have confined the neces-
sary observance of them to the monks, who, on account of this
very circumstance, would be more righteous than plain Chris-
tians, because they voluntarily bound themselves to observe
these counsels. The reason which they assign for not receiv-
ing them as laws, is, that they appear too burdensome and
grievous, especially to Christians who are under the law of
grace. Do they presume in this manner to disannul the eternal
law of God respecting the love of our neighbour ? Is such a
distinction to be found in any page of the law ? On the con-
trary, does it not abound with commandments most strictly en-
joining the love of our enemies ? For what is the meaning of
the injunction to feed our neighbour when he is hungry? (6)
to direct into the right way his oxen or his asses when they
are going astray, and to help them when sinking under a bur-
den? (c) Shall we do good to his cattle for his sake, and feel
no benevolence to his person ? What ! is not the word of the
Lord eternal ? " Vengeance is mine, I will repay : " (d) which
is expressed in another passage still more explicitly : " Thou
shalt not avenge, nor bear any grudge against the children of
thy people." (e) Let them either obliterate these passages from
the law, or acknowledge that the Lord was a Legislator, and
no longer falsely pretend that he was only a counsellor.

LVII. And what is the meaning of the following expressions^
which they have presumed to abuse by the absurdity of their
comment ? " Love your enemies, bless them that curse you,
do good to them that hate you, and pray for them which de-
spitefully use you, and persecute you ; that ye may be the
children of your Father which is in heaven." (/) Here, who
would not argue with Chrysostom, that the allegation of such
a necessary cause clearly proves these to be, not exhortations,
but commandments? What have we left us, after being ex-
punged from the number of the children of God ? But accord-
ing to them, the monks will be the only sons of the heavenly
Father ; they alone will venture to invoke God as their Father.
What will now become of the Church ? Upon the same prin-
ciple it will be confined to heathen and publicans. For Christ
says, " If ye love them which love you, what reward have ye ?
do not even the publicans the same ? " (g) Shall not we be
hi a happy situation, if they leave us the title of Christians,
but deprive us of the inheritance of the kingdom of heaven?
The argument of Augustine is equally strong. When the
Lord, says he, prohibits adultery, he forbids you to violate the

(6) Prov. XXV. 21. (d) Rom. xii. 19. (/) Matt. v. 44, 45.

(c) Exod. xxiii. 4, 5. (c) Lev. xix. 18. (g) Matt. v. 46.

VOL. I. 48

378 INSTITUTES OF THE [bOOK II.

wife of your enemy no less than of your friend : when he pro-
hibits theft, he permits you not to steal from any one, whether
he be a friend or an enemy. Now, Paul reduces these two pro-
hibitions of theft and adultery to the rule of love, and even
teaches that they are " briefly comprehended in this saying,
namely, Thou shalt love thy neighbour as thyself." (A) Either,
then, Paul must have been an erroneous expositor of the law,
or it necessarily follows from this, that we are commanded to love,
not only our friends, but also our enemies. Those, therefore,
who so licentiously shake oS the yoke common to the children
of God, evidently betray themselves to be the sons of Satan. It
is doubtful whether they have discovered greater stupidity or
impudence in the publication of this dogma. For all the
fathers decidedly pronounce that these are mere precepts.
That no doubt was entertained on the subject in the time of
Gregory, appears from his positive assertions ; for he treats them
as precepts, as though it had never been controverted. And
how foolishly do they argue ! They would be a burden, say
they, too grievous for Christians ; as though truly any thing
could be conceived more difficult, than to love God with all
our heart, with all our soul, and with all our strength. Com-
pared with this law, every thing must be accounted easy,
whether it be to love an enemy, or to banish from the mind
all desire of revenge. To our imbecility, indeed, every thing
is arduous and difficult, even the smallest point in the law. It
is the Lord in whom we find strength : let him giv what he
commands, and let him command what he pleases. The being
Christians under the law of grace consists not in unbounded
license uncontrolled by any law, but in being ingrafted into
Christ, by whose grace they are delivered from the curse of
the law, and by whose Spirit they have the law inscribed on
their hearts. This grace Paul has figuratively denominated a
law, in allusion to the law of God, to which he was comparing
and contrasting it. Their dispute concerning the word laiv is
a dispute about nothing.

LVIII. Of the same nature is what they have called venial
sin — a term which they apply to secret impiety, which is a
breach of the first table, and to the direct transgression of the
last commandment. For this is their definition, that "it is
evil desire without any deliberate assent, and without any
long continuance in the heart." Now, I assert that evil desire
cannot enter the heart, except through a deficiency of those
things which the law requires. We are forbidden to have any
strange gods. When the mind, assaulted by mistrust, looks
arotmd to some other quarter ; when it is stimulated by a sud-

(/t) Rom. xiii. 9.

CHAP. VIII.] CHRISTIAN RELIGION. 379

den desire of transferring its happiness from God to some other
being ; whence proceed these emotions, however transient, but
from the existence of some vacant space in the soul to receive
such temptations ? And not to protract this argument to greater
length, we are commanded to love God with all our heart,
with all our mind, and with all our soul : therefore, unless all
the powers of our soul be intensely engaged in the love of
God, we have already departed from the obedience required by
the law ; for that the dominion of God is not well established
in our conscience, is evident, from the enemies that there rebel
against his government, and interrupt the execution of his
commands. That the last commandment properly belongs to
this point, has been already demonstrated. Have we felt any
evil desire in our heart ? we are already guilty of concupis-
cence, and are become at once transgressors of the law ; be-
cause the Lord forbids us, not only to plan and attempt any
thing that would prove detrimental to another, but even to be
stimulated and agitated with concupiscence. Now, the curse
of God always rests on the transgression of the law. We have
no reason, therefore, to exempt even the most trivial emotions
of concupiscence from the sentence of death. " In determining
the nature of different sins," says Augustine, " let us not use
deceitful balances, to weigh what we please and how we
please, according to our own humour, saying, This is heavy,
— This is light ; but let us borrow the Divine balance from
the Holy Scriptures, as from the treasury of the Lord, and
therein weigh what is heavy ; or rather let us weigh nothing
ourselves, but acknowledge the weights already determined by
the Lord." And what says the Scripture ? The assertion of
Paul, that "the wages of sin is death," (i) sufficiently demon-
strates this groundless distinction to have been unknown to
him. As we have already too strong a propensity to hypocrisy,
this opiate ought by no means to have been added, to lull our
consciences into greater insensibility.

LIX. I wish these persons would consider the meaning of
this declaration of Christ : " Whosoever shall break one of
these least commandments, and shall teach men so, he shall be
called the least in the kingdom of heaven." {k) Are not they
of this number, who thus presume to extenuate the transgres-
sion of the law, as though it were not worthy of death ? But
they ought to consider, not merely what is commanded, but
who it is that gives the commands ; because the smallest trans-
gression of the law, which he has given, is a derogation from
his authority. Is the violation of the Divine majesty in any
case a trivial thing in their estimation? Lastly, if God has de-

(i) Rom. vi. 23. (k) Matt. v. 19.

380 INSTITUTES OF THE [bOOK II.

clared his will in the law, whatever is contrary to the law dis-
pleases him. Will they pretend that the wrath of God is so
debilitated and disarmed, that the punishment of death cannot
immediately follow ? He has miequivocally declared, if they
could induce themselves to listen to his voice, rather than ob-
scure the plain truth with their frivolous subtleties, " The soul
that sinneth, it shall die ; " (l) and, which I have before cited,
" The wages of sin is death." (m) They acknowledge it to be
sin, because it is impossible to deny it ; yet they contend that it
is not mortal sin. But, as they have hitherto too much re-
signed themselves to infatuation, they should at length learn to
return to the exercise of their reason. If they persevere in
their dreams, we will take our leave of them. Let the children
of God know that all sin is mortal; because it is a rebellion
against the will of God, which necessarily provokes his wrath ;
because it is a transgression of the law, against which the Di-
vine judgment is universally denounced ; and that the offences
of the saints are venial, not of their own nature, but because
they obtain pardon through the mercy of God.

CHAPTER IX.

CHRIST, THOUGH KNOWN TO THE JEWS UNDER THE LAW, YET
CLEARLY REVEALED ONLY IN THE GOSPEL.

As it was not without reason, or without effect, that God
was pleased, in ancient times, to manifest himself as a Father
by means of expiations and sacrifices, and that he consecrated to
himself a chosen people, there is no doubt that he was known,
even then, in the same image in which he now appears to us
with meridian splendour. Therefore Malachi, after having
enjoined the Jews to attend to the law of Moses, and to perse-
vere in the observance of it, (because after his death there was to
be an interruption of the prophetical office,) immediately an-
nounces, that "the Sun of righteousness shall arise." (7i) In
this language he suggests, that the law tended to excite in the
pious an expectation of the Messiah that was to come, and that
at his advent there was reason to hope for a much greater de-
gree of light. For this reason Peter says that " the Prophets
have inquired and searched diligently concerning the salvation,"
which is now manifested in the gospel ; and that " it was re-

(/) Ezek. xviii. 20. (m) Rom. vi. 23. (n) Mai. iv. 2.

CHAP. IX.] CHRISTIAN RELIGION". 381

vealed to them, that not unto themselves, but unto us, they did
minister the things which are now reported unto you by them
that have preached the gospel unto you." (o) Not that their
instructions were useless to the ancient people, or unprofitable
to themselves, but because they did not enjoy the treasure,
which God through their hands has transmitted to us. For in
the present day, the grace, which was the subject of their testi-
mony, is familiarly exhibited before our eyes ; and whereas
they had but a small taste, we have offered to us a more copious
fruition of it. Therefore Christ, who asserts that " Moses wrote
of him," [p] nevertheless extols that measure of grace in
which we excel the Jews, Addressing his disciples, he says,
" Blessed are your eyes, for they see ; and your ears, for they
hear."(<7) "For I tell you, that many prophets and kings
have desired to see those things which ye see, and have not
seen them ; and to hear those things which ye hear, and have
not heard them." (r) This is no small recommendation of the
evangelical revelation, that God has preferred us to those holy
fathers who were eminent for singular piety. To this declara-
tion that other passage is not at all repugnant, where Christ says,
" Abraham saw my day, and was glad." (s) For though his
prospect of a thing so very remote was attended with much
obscurity, yet there was nothing wanting to the certainty of a
well founded hope ; and hence that joy which accompanied
the holy patriarch even to his death. Neither does this asser-^
tion of John the Baptist, " No man hath seen God at any time ;
the only begotten Son, which is in the bosom of the Father, he
hath declared him," [t] exclude the pious, who had died before
his time, from a participation of the understanding and light
which shine in the person of Christ ; but, comparing their condi-
tion with ours, it teaches us that we have a clear manifestation
of those mysteries, of which they had only an obscure prospect
through the medium of shadows ; as the author of the Epistle
to the Hebrews more copiously and excellently shows, that
" God, who at sundry times, and in divers manners^ spake in
time past unto the fathers by the prophets, hath in these last days
spoken unto us by his Son." {v) Therefore, though the only
begotten Son, who is now to us " the brightness of the glory,
and the express image of the person," {lo) of God the Father,
was formerly known to the Jews, as we have elsewhere shown
by a quotation from Paul, that he was the leader of their an-
cient deliverance from Egypt ; yet this also is a truth, which is
asserted by the same Paul in another place, that " God, who
commanded the light to shine out of darkness, hath shined in

(o) 1 Peter i. 10— 12. (9) Matt. xiii. 16. (s) John viii. .%. (»)Heb. i. 1,2
{■p) John V. 46. (r) Luke x, 24. (<) John i. 18. (zc) Heb. i. 3.

382 INSTITUTES OF THE [bOOK II.

our hearts, to give the Hght of the knowledge of the glory of
God in the face of Jesus Christ." (x) For when he appeared
in this his image, he made himself visible, as it were, in com-
parison with the obscure and shadowy representation of him
which had been given before. This renders the ingratitude and
obstinacy of those, who shut their eyes amid this meridian blaze,
so much the more vile and detestable. And therefore Paul
says that Satan, " the god of this world, hath blinded their
minds, lest the light of the glorious gospel of Christ should
shine unto them." (y)

II. Now, I understand the gospel to be a clear manifestation
of the mystery of Christ. I grant indeed, since Paul styles the
gospel the doctrine of faith, (z) that whatever promises we
find in the law concerning the gracious remission of sins, by
which God reconciles men to himself, are accounted parts of it.
For he opposes faith to those terrors which torment and ha-
rass the conscience, if salvation is to be sought by works.
Whence it follows, that taking the word gospel in a large sense,
it comprehends all those testimonies, which God formerly gave
to the fathers, of his mercy and paternal favour ; but it is more
eminently applicable to the promulgation of the grace exhibited
in Christ. This acceptation is not only sanctioned by com-
mon use, but supported by the authority of Christ and the
Apostles. Whence it is properly said of him, that he " preached
the gospel of the kingdom." (a) And Mark introduces himself
with this preface : " The beginning of the gospel of Jesus
Christ." But it is needless to collect more passages to prove a
thing sufficiently known. Christ, then, by his advent, " hath
brought life and immortality to light through the gospel." (b)
By these expressions Paul means, not that the fathers were im-
merged in the shades of death, till the Son of God became in-
carnate ; but, claiming for the gospel this honourable preroga-
tive, he teaches that it is a new and unusual kind of legation,
in which God has performed those things that he had promised,
that the truth of the promises might appear in the person of
his Son. For though the faithful have always experienced the
truth of the assertion of Paul, that " all the promises of God in
him are Yea, and in him Amen," (c) because they have been
sealed in their hearts, yet, since he has completed in his body
all the parts of our salvation, the lively exhibition of those things
has justly obtained new and singular praise. Hence this de-
claration of Christ : " Hereafter ye shall see heaven open, and
the angels of God ascending and descending upon the Son of
man." (d) For though he seems to allude to the ladder which

(t) 2 Cor. iv. 6. (y) 2 Cor. iv. 4. (z) 1 Tim. iv. 6.

(a) Matt. ix. 35. (b) 2 Tim. i. 10. (c) 2 Cor. i. 20. (d) John i. 51.

CHAP. IX.] CHRISTIAN IIELIGION. 383

the patriarch Jacob saw in a vision, yet ho displays the supe-
rior excellence of his advent by this character — that he has
opened the gate of heaven to give us free admittance into it.

III. Nevertheless, we must beware of the diabolical imagi-
nation of Servetus, who, while he designs to extol the magni-
tude of the grace of Christ, or at least professes such a design,
totally abolishes all the promises, as though they were termina-
ted together with the law. He pretends, that by faith in the
gospel we receive the completion of all the promises ; as though
there were no distinction between Us and Christ. I have just
observed, that Christ left nothing incomplete of all that was
essential to our salvation ; but it is not a fair inference, that
we already enjoy the benefits procured by him ; for this would
contradict the declaration of Paul, that " hope is laid up for
us." (e) I grant, indeed, that when we believe in Christ, we at
the same time pass from death to life ; but we should also re-
member the observation of John, that though '' we are now the
sons of God, it doth not yet appear what we shall be ; but we
know that, when he shall appear, we shall be like him ; for we
shall see him as he is." (/) Though Christ, therefore, offers us
in the gospel a present plenitude of spiritual blessings, yet the
fruition of them is concealed under the custody of hope, till
we are divested of our corruptible body, and transfigured into
the glory of him who has gone before us. In the mean time,
the Holy Spirit commands us to rely on the promises ; and his
authority we ought to consider sufficient to silence all the
clamours of Servetus. For according to the testimony of Paul,
" godliness hath promise of the life that now is, and of that
which is to come ; " (g) and therefore he boasts of being an
Apostle of Christ; " according to the promise of life which is in
Christ Jesus." (/t) In another place he apprizes us that we
have the same promises which were given to the saints in
former times, (i) Finally, he represents it as the summit of
felicity, that we are sealed with the Holy Spirit of promise, (k)
Nor, indeed, have we otherwise any enjoyment of Christ, any
further than as we embrace him invested with his promises.
Hence it is, that he dwells in our hearts, and yet we live like
pilgrims at a distance from him ; because " we walk by faith,
and not by sight." Nor is there any contrariety in these two
positions, that we possess in Christ all that belongs to the per-
fection of the life of heaven, and yet that faith is a vision of
invisible blessings. Only there is a difference to be observed
in the nature or quality of the promises ; because the gospel
affords a clear discovery of that which the law has represented
in shadows and types.

(c) Col. i. 5. (a) 1 Tim. iv. 8. (i) 2 Cor. vii. 1.

(jf) 1 John iii. 2. {h) 2 Tim. i. 1. (k) Ephes. i. 13.

384 INSTITUTES OF THE [bOOK II.

IV. This likewise evinces the error of those who never
make any other comparison between the Law and the Gospel,
than between the merit of works and the gratuitous imputation
of righteousness. This antithesis, I grant, is by no means to
be rejected ; because Paul by the word laio frequently intends
the rule of a righteous life, in which God requires of us what
we owe to him, affording us no hope of life, unless we fulfil
every part of it, and, on the contrary, annexing a curse if we
are guilty of the smallest transgression. This is the sense in
which he uses it in those passages, where he argues that we
are accepted by God through grace, and are accounted righteous
through his pardon of our sins, because the observance of the
law, to which the reward is promised, is not to be found in any
man. Paul, therefore, justly represents the righteousness of the
law and that of the gospel as opposed to each other. But the
gospel has not succeeded the whole law, so as to introduce a
different way of salvation ; but rather to confirm and ratify the
promises of the law, and to connect the body with the shadows.
For when Christ says that " the law and the prophets were
until John," he does not abandon the fathers to the curse
which the slaves of the law cannot escape ; he rather implies
that they were only initiated in the rudiments of religion, so
that they remained far below the sublimity of the evangelical
doctrine. Wherefore, when Paul calls the gospel " the power
of God unto salvation to every one that believeth," he after-
wards adds that it is "witnessed by the law and the pro-
phets." (/) But at the end of the same Epistle, although he
asserts that the preaching of Jesus Christ is " the revelation of
the mystery which was kept secret since the world began," he
qualifies this sentiment with the following explication — that it
" is now made manifest, and by the Scriptures of the prophets
made known to all nations." {in) Hence we conclude, that
when mention is made of the whole law, the gospel differs
from it only with respect to a clear manifestation ; but on ac-
count of the inestimable plenitude of grace, which has been
displayed to us in Christ, the celestial kingdom of God is justly
said to have been erected in the earth at his advent,

Y. Now, John was placed between the Law and the Gospel,
holding an intermediate office connected with both. For
though, in calling Christ " the liamb of God " and " the victim
for the expiation of sins," [n] he preached the substance of the
gospel ; yet, because he did not clearly express that incompara-
ble power and glory which afterwards appeared in his resur-
rection, Christ affirms that he is not equal to the Apostles.
This is his meaning in the following words : " Among them

(0 Rom. i. 16 ; iii. 21. (m) Rom. xvi. 25, 26. (w) John i. 29.

CHAP. X.] CHRISTIAN RELIGION. 385

that are born of women, there hath not risen a greater than
John the Baptist : notwithstanding, he that is least in the king-
dom of heaven is greater than he." (o) For he is not there
commending the persons of men, bnt after having preferred
John to all the prophets, he allots the highest degree of honour
to the preaching of the gospel, which we have elsewhere seen
is signified by " the kingdom of heaven." When John himself
said that he was only a " voice," (p) as though he were in-
ferior to the prophets, this declaration proceeded not from a
pretended humility ; he meant to signify that he was not in-
trusted with a proper embassy, but acted mert*ly in the ca-
pacity of a herald, according to the prediction of Malachi :
" Behold, I will send you Elijah the prophet before the coming
of the great and dreadful day of the Lord."(<7) Nor indeed,
through the whole course of his ministry, did he aim at any
thing but procuring disciples for Christ, which he also pioves
from Isaiah to have been the commission given him by God.
In this sense he was called by Christ " a burning and a shining
light," (r) because the full day had not yet arrived. Yet this
is no reason why he should not be numbered among the
preachers of the gospel, as he used the same baptism which
was afterwards delivered to the apostles. But it was not till
after Christ was received into the celestial glory, that the more
free and rapid progress of the apostles completed what John
had begun.

CHAPTER X.

THE SIMILARITY OF THE OLD AND NEW TESTAMENTS.

From the preceding observations it may now be evident,
that all those persons, from the beginning of the world, whom
God has adopted into the society of his people, have been fede-
rally connected with him by the same law and the same doc-
trine which are in force among us : but because it is of no
small importance that this point be established, I shall show,
by way of appendix, since the fathers were partakers with us
of the same inheritance, and hoped for the same salvation
through the grace of our common Mediator, how far their con-
dition in this connection was different from ours. For though
the testimonies we have collected from the law and the prophets
in proof of this, render it sufficiently evident that the people

(o) Matt, xl 11. (p) John i. 23. (q) Mai. iv. 5. (r) John v. 35.

VOL. I. 49

386 INSTITUTES OF THE [bOOK Ij

of God have never had any other rule of religion and piety, yet
because some writers have raised many disputes concerning the
difference of the Old and New Testaments, which may occasion
doubts in the mind of an undiscerning reader, we shall assign a
particular chapter for the better and more accurate discussion of
this subject. Moreover, what would otherwise have been very
useful, has now been rendered necessary for us by Servetus and
some madmen of the sect of the Anabaptists, who entertain
no other ideas of the Israelitish nation, than of a herd of swine,
whom they pretend to have been pampered by the Lord in this
world, without the least hope of a future immortality in heaven.
To defend the pious mind, therefore, from this pestilent error,
and at the same time to remove all difficulties which may arise
from the mention of a diversity between the Old and New
Testaments, let us, as we proceed, examine what similarity
there is between them, and what ditference ; what covenant
the Lord made with the Israelites, in ancient times, before the
advent of Christ, and what he has entered into with us since
his manifestation in the flesh.

IL And, indeed, both these topics may be despatched in one
word. The covenant of all the fathers is so far from differing
substantially from ours, that it is the very same ; it only varies
in the administration. But as such extreme brevity would not
convey to any man a clear understanding of the subject, it is
necessary, if we would do any good, to proceed to a more
diffuse explication of it. But in showing their similarity, or
rather unity, it will be needless to recapitulate all the particu-
lars which have already been mentioned, and unseasonable to
introduce those things which remain to be discussed in some
other place. We must here insist chiefly on three principal
points. We have to maintain. First, that carnal opulence and
felicity were not proposed to the Jews as the mark towards
■which they should ultimately aspire, but that they were adopt-
ed to the hope of immortality, and that the truth of this adop-
tion was certified to them by oracles, by the law, and by the pro-
phets. Secondly, that the covenant, by which they were united
to the Lord, w.as founded, not on any merits of theirs, but on
the mere mercy of God who called them. Thirdly, that they
both possessed and knew Christ as the Mediator, by whom
they were united to God, and became partakers of his promises.
The second of these points, as perhaps it is not yet sufficiently
known, shall be demonstrated at large in its proper place. For
we shall prove by numerous and explicit testimonies of the
prophets, that whatever blessing the Lord ever gave or promised
to his people, proceeded from his indulgent goodness. The
third point has been clearly demonstrated in several places.
And we have not wholly neglected the first.

CHAP. X.] CHRISTIAN RELIGION. 387

III. In discussing the first point, therefore, because it princi-
pally belongs to the present argument, and is the grand subject
of their controversy against us, we will use the more diligent
application ; yet in such a manner, that if any thing be wanting
to the explication of the others, it may be supplied as we pro-
ceed, or added afterwards in a suitable place. Indeed, the apostle
removes every doubt respecting all these points, when he says,
that God the Father "promised afore by his prophets in the holy
Scriptures, the gospel concerning his Son," (s) which he pro-
mulgated in the appointed time : and again, that the righteous-
ness of faith, which is revealed in the gospel, is " witnessed by
the law and the prophets." {t) For the gospel does not detain
men in the joy of the present life, but elevates them to the
hope of immortality ; does not fasten them to terrestrial de-
lights, but announcing to them a hope reserved in heaven, does
as it were transport them thither. For this is the description
which he gives in another place : "In whom also after that ye
believed, ye were sealed with that Holy Spirit of promise,
which is the earnest of our inheritance until the redemption
of the purchased possession." (v) Again : " We heard of your
faith in Christ Jesus, and of the love which ye have to all the
saints, for the hope which is laid up for you in heaven, where-
of ye heard before in the word of the truth of the gospel." (w)
Again : " He called you by our gospel, to the obtaining of the
glory of our Lord Jesus Christ." (x) Whence it is called "the
word of salvation," and " the power of God to the salvation
of believers," and " the kingdom of heaven." Now, if the
doctrine of the gospel be spiritual, and open a way to the pos-
session of an immortal life, let us not suppose that they, to
whom it was promised and announced, were totally negligent
and careless of their souls, and stupefied in the pursuit of
corporeal pleasures. Nor let any one here cavil, that the pro-
mises which are recorded in the law and the prophets, respect-
ing the gospel, were not designed for the Jews. For just after
having spoken of the gospel being promised in the law, he
adds, "' that what things soever the law saith, it saith to them
who are under the law." (y) This was in another argument,
I grant ; but when he said that whatever the law inculcates
truly belonged to the Jews, he was not so forgetful as not to re-
member what he had affirmed, a few verses before, concerning
the gospel promised in the law. By declaring that the Old
Testament contained evangelical promises, therefore, the
apostle most clearly demonstrates that it principally related to
a future life.

IV. For the same reason it follows, that it was founded on

(s) Rom. i. 1—3 (v) Ephes. i. 13, 14. (x) 2 Thess. ii. 14.

(t) Rom. iii. 2k (w) Col. i. 4, 5. {y) Rom. iii. 19.

588 INSTITUTES OF THE [bOOK H

the free mercy of God, and confirmed by the mediation of
Christ. For even the preaching of the gospel only announces,
that sinners are justified by the paternal goodness of God, inde-
pendently of any merit of their own ; and the whole substance
of it terminates in Christ. Who, then, dares to represent the
Jews as destitute of Christ, — them with whom we are in-'
formed the evangelical covenant was made, of which Christ is
the sole foundation ? Who dares to represent them as strangers
to the benefit of a free salvation, to whom we are informed
the doctrine of the righteousness of faith was communicated ?
But not to be prolix in disputing on a clear point, we have a
remarkable expression of the Lord : " Abraham rejoiced to see
my day ; and he saw it, and was glad." (z) And what Christ
there declares concerning Abraham, the apostle shows to have
been universal among the faithful, when he says that Christ
remains "the same yesterday, and to-day, and for ever." (a)
For he there speaks, not only of the eternal Divinity of Christ,
but of his power, which has been perpetually manifested to the
faithful. Wherefore both the blessed Virgin and Zachariah
declare, in their songs, that the salvation revealed in Christ is
a performance of the promises which the Lord had made to
Abraham and the patriarchs, (b) If the Lord, in the mani-
festation of Christ, faithfully performed his ancient oath, it can-
not be denied that the end of the Old Testament was always
in Christ and eternal life.

V. Moreover the apostle makes the Israelites equal to us,
not only in the grace of the covenant, but also in the significa-
tion of the sacraments. For when he means to adduce exam*
pies of the punishments with which the Scripture states them
to have been formerly chastised, in order to deter the Corin-
thians from running into similar crimes, he begins by premi-
sing, that we have no reason to arrogate any preeminence to
ourselves, which can deliver us from the Divine vengeance
inflicted on them ; since the Lord not only favoured them with
the same benefits, but illustrated his grace among them by the
same symbols ; (c) as though he had said. If ye confide in being
beyond the reach of danger, because both baptism by which you
have been sealed, and the supper which you daily receive, have
excellent promises, while at the same time you despise the
Divine goodness, and live licentious lives, — know ye, that the
Jews also were not destitute of such symbols, though the Lord
inflicted on them his severest judgments. They were baptized
in their passage through the sea, and in the cloud by which
they were protected from the fervour of the sun. Our oppo-
nents maintain that passage to have been a carnal baptism,

(2) John viii. 56. (a) Heb. xiii. 8. (i) Luke i. 54, 72. (c) 1 Cor. x. 1—11.

CHAP. X.] CHRISTIAN RELIGION. 389

corresponding in some degree to our spiritual one. But if that
were admitted, the apostle's argument would not proceed ; for
his design here is to prevent Christians from supposing that
they excel the Jews in the privilege of baptism. Nor is what
immediately follows, that they " did all eat the same spiritual
meat, and did all drink the same spiritual drink," which he
interprets of Christ, liable to this cavil.

VI. To invalidate this declaration of Paul, they object the
assertion of Christ, " Your fathers did eat manna in the wil-
derness, and are dead. If any man eat of this bread, (that is,
my flesh,) he shall live for ever." [d) But the two passages are
reconciled without any difficulty. The Lord, because he was
addressing auditors who only sought to be satisfied with cor-
poreal sustenance, but were unconcerned about food for the
soul, accommodates his discourse in some measure to their
capacity, and institutes a comparison between manna and his
own body, particularly to strike their senses. They demand
that in order to acquire authority to himself, he should prove
his power by some miracle, such as Moses performed in the
desert, when he obtained manna from heaven. In the manna,
however, they had no idea of any thing but a remedy for cor-
poreal hunger, with which the people were then afflicted.
They did not penetrate to that sublimer mystery of which Paul
treats. Christ, therefore, to demonstrate the superiority of the
blessing they ought to expect from him, to that which they
said their fathers had received from Moses, makes this compa-
rison : If it be in your opinion a great and memorable miracle,
that the Lord, to prevent his people from perishing in the wil-
derness, supplied them, by means of Moses, with heavenly food,
which served them as a temporary sustenance, — hence conclude
how much more excellent that food must be, which communi-
cates immortality. We see, then, why the Lord omitted the
principal thing designed by the manna, and only remarked the
lowest advantage that resulted from it. It was because the
Jews, as if with an intention of reproaching him, contrasted
him with Moses, who had supplied the necessities of the people
with manna. He replies, that he is the dispenser of a far su-
perior favour, in comparison with which the corporeal suste-
nance of the people, the sole object of their great admiration,
deserves to be considered as nothing. Knowing that the Lord,
when he rained manna from heaven, not only poured it down
for the support of their bodies, but likewise dispersed it as a
spiritual mystery, to typify that spiritual vivification which is
experienced in Christ, Paul does not neglect that view of the
subject which is most deserving of consideration. Wherefore

(d) John vi. 49, 51.

390 INSTITUTES OF THE [bOOK II.

it is certainly and clearly proved, that the same promises of an
eternal and heavenly lifC; with which the Lord now favours us,
were not only communicated to the Jews, but even sealed and
confirmed by sacraments truly spiritual. This subject is argued
at length by Augustine against Faustus the Manichasan.

VII. But if the reader would prefer a recital of testimonies
from the law and the prophets, to show him that the spiritual
covenant was common also to the fathers, as we have heard
from Christ and his apostles, — I will attend to this wish, and
that with the greater readiness, because our adversaries will
thereby be more decisively confuted, and will have no pretence
for any future cavil. I will begin with that demonstration,
which, though 1 know the Anabaptists will superciliously deem
it futile and almost ridiculous, yet will have considerable
weight with persons of docility and good understanding. And
I take it for granted, that there is such a vital efficacy in the
Divine word as to quicken the souls of all those whom God
favours with a participation of it. For the assertion of Peter
has ever been true, that it is " an incorruptible seed, which abi-
deth for ever ; " (e) as he also concludes from the words of
Isaiah. (/) Now, when God anciently united the Jews with
himself in this sacred bond, there is no doubt that he separated
them to the hope of eternal life. For when I say, that they
embraced the word which was to connect them more closely
with God, I advert not to that general species of communica-
tion with him, which is diffused through heaven and earth, and
all the creatures in the universe, which although it animates
all things according to their respective natures, yet does not
deliver from the necessity of corruption. I refer to that par-
ticular species of communication, by which the minds of the
pious are enlightened into the knowledge of God, and in some
measure united to him. Since Adam, Abel, Noah, Abraham,
and the other patriarchs, were attached to God by such an illu-
mination of his word, I maintain, there can be no doubt that
they had an entrance into his immortal kingdom. For it was
a real participation of God, which cannot be separated from the
blessing of eternal life.

VIII. If the subject still appear involved in any obscurity,
let us proceed to the very form of the covenant ; which will
not only satisfy sober minds, but will abundantly prove the ig-
norance of those who endeavour to oppose it. For the Lord
has always made this covenant with his servants : " I will be
your God, and ye shall be my people." (g) These expressions,
according to the common explanation of the prophets, compre-
hend life, and salvation, and consummate felicity. For it is not

(e) 1 Peter i. 23, 25. (/) Isaiah xl. 8. (g) Lev. xxvi. 12.

CHAP. X.] CHRISTIAN RELIGION. 391

■without reason that David frequently pronounces, how " blessed
is the nation whose God is the Lord ; and the people whom he
hath chosen for his own inheritance ; " (A) and that not on ac-
count of any earthly felicity, but because he delivers from
death, perpetually preserves, and attends with everlasting
mercy, those whom he has taken for his people. As it is ex-
pressed in the other prophets, "Art thou not from everlasting,
O Lord my God, mine Holy One? we shall not die." («')
" The Lord is our Lawgiver, the Lord is our King ; he will
save us." (k) " Happy art thou, O Israel : who is like unto
thee, O people saved by the Lord?"(^) But not to labour
much on a point which does not require it, we are frequently
reminded, in reading the prophets, that we shall have a pleni-
tude of all blessings, and even a certainty of salvation, provided
the Lord be our God. And that on good ground ; for if his
face, as soon as it has begun to shine, be a present pledge of
salvation, will God manifest himself to any man without open-
ing the treasures of salvation to him ? For God is our God, on
the express condition of his " walking in the midst of us," as
he declared by Moses, (m) But this presence of his cannot be
obtained without the possession of life. And though nothing
further had been expressed, they had a promise of spiritual life
sufficiently clear in tiiese words : " I am the Lord your God." (n)
For he announced that he would be a God, not only to their
bodies, but chiefly to their souls ; for the soul, unless united to
God by righteousness, remains alienated from him at death.
But let that union take place, and it will be attended with
eternal salvation.

IX. Moreover, he not only declared himself to be their God,
but promised to continue so for ever ; in order that their
hope, not contented with present blessings, might be extended
to eternity. And that the use of the future tense conveyed
this idea to them, appears from many expressions, where the
faithful console themselves not only amidst present evils, but for
futurity, that God will never desert them. But in regard to the
second part of the promise, he still more plainly encouraged
them concerning the extension of the Divine blessing to them
beyond the limits of the present life : " I will be a God to thy
seed after thee." (o) For if he intended to declare his benevo-
lence to them after they were dead, by blessing their posterity,
much more would he not fail of manifesting his favour towards
themselves. For God is not like men, who transfer their love
to the children of their friends, because death takes away their
opportunity of performing kind offices to those who were ob-

(h) Psalm cxliv. 15 ; xxxiii. 12. (?) Hab. i. 12. (k) Isaiah xxxiii. 22.
{I) Deut. xxxiii. 20. (m) Lev. xxvi. 12. (n) Exod. vi. 7. (o) Gen. xvii. 7

392 INSTITUTES OF THE [bOOK II.

jects of their regard. But God, whose beneficence is not in-
terrupted by death, deprives not the dead of the blessings of
his mercy, which for their sakes he diffuses through a thousand
generations. Tlie design of the Lord, therefore, was to show
them, by a clear proof, the magnitude and abundance of his
goodness which they should experience after death, when he
described its exuberance as reaching to all their posterity, (p)
Now, the Lord sealed the truth, and, as it were, exhibited the
completion of this promise, when he called himself the God of
Abraham, Isaac, and Jacob, long after they were dead, (q) For
what is implied in it ? Would it not have been a ridiculous
appellation, if they had perished ? It would have been just as
if he had said, I am the God of those who have no existence.
Wherefore, the evangelists relate, that with this single argu-
ment the Sadducees were so embarrassed by Christ, (r) as to
be unable to deny that Moses had given a testimony in favour
of the resurrection of the dead ; for they had learned from
Moses himself, that " all his saints are in his hand." (s)
Whence it was easy to infer, that death had not annihilated
those whom he, who is the arbiter of life and death, had received
into his guardianship and protection.

X. Now, to come to the principal point on which this con-
troversy turns, let us examine, whether the faithful themselves
were not so instructed by the Lord, as to be sensible that they
had a better life in another world, and to meditate on that to
the neglect of the present. In the first place, the course of
life which was divinely enjoined them was a perpetual exercise,
by which they were reminded that they were the most mise-
rable of all mankind, if they had no happiness but in the
present life. Adam, rendered most unhappy by the mere re-
membrance of his lost felicity, finds great difficulty in supply-
ing his wants by anxious toils, (v) Nor does the Divine male-
diction confine itself to his manual labours ; he experiences
the bitterest sorrow from that which was his only remaining
consolation. Of his two sons, he is deprived of one by the
parricidal hands of his brother ; the survivor is deservedly the
object of his detestation and abhorrence. {70) Abel, cruelly
assassinated in the flower of his age, exhibits an example of
human calamity. Noah, while the whole world securely
abandons itself to sensual delights, consumes a valuable part
of his life with excessive fatigue in building the ark. (x) His
escape from death was attended with greater distress than if he
had died a hundred times. For besides that the ark was, as it
were, a sepulchre to him for ten months, (y) nothing could be

(p) Exod, XX. 6. (9) Exod. iii. 6. (r) Matt. xxii. 32—34. Luke xx. 37—40.

(s) Deut. xxxiii. 3. (v) Gen. iii. 17 — 19.

(w) Gen. iv. 8, 14. , (z) Gen. vi. 14—21. (y) Gen. vii. 11 ; viii. 13.

CHAP. X.] . CHRISTIAN RELIGION. 393

more disagreeable than to be detained for so long a period al-
most immersed in the ordure of animals. After having escaped
from such great difficulties, he meets with a fresh occasion of
grief. He sees himself ridiculed by his own son, and is con-
strained to pronounce a curse with his own mouth upon him,
whom by the great goodness of God he had received safe from
the deluge, (z)

XI. Abraham is one who ought to be deemed equal to a
host, if we consider his faith, which is proposed to us as the
best standard of believing, so that we must be numbered in his
family, in order to be the children of God. Now, what would
be more absurd, than that Abraham should be the father of all
the faithful, and not possess even the lowest place among
them ? But he cannot be excluded from the number, nor even
from the most honourable station, without the destruction of
the whole Church. Now, with respect to the circumstances of
his life ; — when he is first called, he is torn by the Divine com-
mand from his country, his parents, and his friends, the enjoy-
ment of whom is supposed to give life its principal relish ; as
though God positively intended to deprive him of all the plea-
sures of life. («) As soon as he has entered the land in which
he is commanded to reside, he is driven from it by a famine.
He removes, in search of relief, to a place where, for the preserva-
tion of his own safety, he finds it necessary to disown his wife,
which would probably be more afiiictive to him than many
deaths, (b) After having returned to the country of his resi-
dence, he is again expelled from it by famine. What kind of
felicity is it to dwell in such a country, where he must so
frequently experience hunger, and even perish for want of
sustenance, unless he leaves it ? In the country of Abimelech,
he is again driven to the same necessity of purchasing his own
personal safety with the loss of his wife, (c) While he wan-
ders hither and thither for many years in an unsettled state, he
is compelled, by the continual quarrels of his servants, to send
away his nephew, whom he regarded as a son. (d) There is no
doubt that he bore this separation just as he would the ampu-
tation of one of his limbs. Soon after he is informed that
enemies have carried him away captive, (e) Whithersoever he
directs his course, he finds himself surrounded by savage bar-
barians, who will not even permit him to drink the water of
wells which with immense labour he has himself digged. For
he could not have bought the use of them from the king of Gerar,
if it had not been previously prohibited. (/) When he arrives
to old age, beyond the time of having children, he experiences

(:) Gen. \x. 24, 25. («) Gen. xii. 1. (b) Gen. xii. 10—15. (c) Gen. xx. 1,2.
(d) Gen. xiii. 7—11. (e) Gen. xiv. 12, 13. (/) Gen. xxi. 25—30.

VOL. I. 50

394 INSTITUTES OF THE [bOOK II.

the most disagreeable and painful circumstance with which
that age is attended, (g) He sees himself destitute of posterity,
till, beyond all expectation, he begets Ishmael ; whose birth he
purchases at a dear rate, while he is wearied with the re-
proaches of Sarah, just as if he encouraged the contumacy of
his maid-servant, and so were himself the cause of the domestic
disturbance, (h) At length Isaac is born ; but his birth is at-
tended with this condition, that Ishmael the first-born must be
banished from the family, and abandoned like an enemy, (i)
When Isaac is left alone to solace the good man in his decli-
ning years, he is soon after commanded to sacrifice him. (k)
What can the human mind imagine more calamitous, than for
a father to become the executioner of his own son ? If he had
been taken away by sickness, every one would have thought
the aged parent unhappy in the extreme, as having had a son
given him in mockery, at the loss of whom, his former grief
on account of his being destitute of children would certainly
be redoubled. If he had been massacred by some stranger,
the calamity would have been greatly increased by the horri-
ble nature of his end ; but to be slain by his father's own hand
exceeds all the other instances of distress. In short, through
the whole course of his life, Abraham was so driven about and
afliicted, that if any one wished to give an example of a life
full of calamity, he could not find one more suitable. Nor let
it be objected, that he was not entirely miserable, because he
had at length a prosperous deliverance from such numerous and
extreme dangers. For we cannot pronounce his to be a happy
life, who for a long period struggles through an infinity of
difficulties : but his, who is exempted from afflictions, and fa-
voured with the peaceful enjoyment of present blessings.

XII. Isaac, though afflicted with fewer calamities, yet scarcely
ever enjoys the smallest taste of pleasure. He also experiences
those vexations which permit not a man to be happy in the
world. Famine drives him from the land of Canaan ; his
wife is torn from his bosom; his neighbours frequently
harass him, and take every method of distressing him, so
that he also is constrained to contend with them about
water. (1) In his own family he suffers much uneasiness from
Esau's wives ; (m) he is distressed by the discord of his sons,
and unable to remedy that great evil, but by the exile of him
to whom he had given the blessing, (n) With respect to Jacob,
he is an eminent example of nothing but extreme infelicity.
He passes his childhood at home, amidst the menaces and ter-
rors of his elder brother, to which he is at length constrained

(g) Gen. XV. 2. (h) Gen. xvi. 1—15.

(J) Gen. xxi. 2, 3, 10—14. (k) Gen. xxii. 2. (/) Gen. xxvi. 1, 7, 20, 21.

(?«) Gen. xxvi. 34, 35. (n) Gen. xxviii. 5.

CHAP. X.] CHRISTIAN RELIGION. 39«5

to give way. (o) A fugitive from his parents and his native
soil, in addition to the bitterness of exile, he is treated with un-
kindness by his uncle Laban. It is not sufficient for him to en-
dure a most hard and severe servitude of seven years, but he is
fraudulently deceived in a wife, (p) For the sake of another
wife he must enter on a new servitude, (q) in which, as he
himself complahis, he is scorched all the day by the fervid rays
of the sun, and through the wakeful night benumbed by the
icy cold, (r) During twenty years, which he spends in such
extreme hardships, he is daily afflicted with fresh injuries from
his father-in-law. Nor does he enjoy tranquillity in his own
family, which he sees distracted and almost torn asunder by
the animosities, contentions, and rivalship of his wives, (s)
When he is commanded to return to his own country, he is
obliged to depart in a manner resembling an ignominious flight.
Nor even then can he escape the iniquity of his father-in-law,
but is harassed with his reproaches and insults in the midst of
his journey, (t) Immediately after, he falls into a much greater
difficulty. For as he advances towards his brother, he has
death before his eyes in as many forms as a cruel and inveter-
ate enemy can possibly contrive. He is exceedingly tormented
and distracted with dreadful terrors, while he is expecting the ap-
proach of his brother ; when he sees him, he falls at his feet like
a person half dead, till he finds him more reconciled than he
could have ventured to hope, (v) Moreover, on his first en-
trance into the land, he is deprived of Rachel, his dearly be-
loved wife, (w) Afterwards he hears that the son whom he
had by her, and whom, therefore, he loved above the rest, is
torn asunder by wild beasts. The severity of his grief on ac-
count of his death is expressed by himself, when, after many
days of mourning, he obstinately refuses all consolation, saying,
" I will go down into the grave unto my son mourning." (r)
In the mean time, the rape and violation of his daughter, and the
rashness of his sons in revenging it, which not only made him
an object of abhorrence to all the inhabitants of the country,
but put him in immediate danger of being massacred ; what
abundant sources were these of anxiety, grief, and vexa-
tion ! (y) Then follows the horrible crime of Reuben, his
first-born, than which no greater affliction could befall him.
For if the pollution of a man's wife be numbered among the
greatest miseries, what shall we say of it, Avhen the crime is
perpetrated by his own son ? (z) Not long after, his family is
contaminated with incest ; (a) so that such a number of dis-

(o) Gen. xxvii. 41 — 45. (s) Gen. xxx. 1. (x) Gen. xxxvii. 32— 35.

(p) Gen. xxix. 20, 23, 25. (0 Gen. xxxi. 25, 36. (y) Gen. xxxiv.

{(]) Gen. xxix. 27. (») Gen. xxxii. xxxiii. (2) Gen. xxxv. 22.

(r) Gen. xxxi. 40, 41. (w) Gen. xxxv. 19. (a) Gen. xxxviii. 13-18.

396 INSTITUTES OF THE [bOOK II.

graceful occurrences may be expected to break a heart other-
wise very firm and unbroken by calamities. Towards the end
of life, when he is seeking sustenance for himself and family
in a season of famine, his ears are wounded by the report of
a new calamity, which informs him that one of his sons is de-
tained in prison ; and in order to recover him he is obliged to
intrust his darling Benjamin to the care of the rest, (b) Who
can suppose that in such an accumulation of distresses he had
a single moment of respite ? He himself, who is best able to
give a testimony respecting himself, declares to Pharaoh, that
his days on the earth have been few and evil, (c) By affirming
that he has lived in continual miseries, he denies that he has
enjoyed that prosperity which the Lord had promised him.
Therefore either Jacob formed an improper and ungrateful
estimate of the favour of God, or he spake the truth in assert-
ing that he had been miserable on the earth. If his affirmation
was true, it follows that his hope was not fixed on terrestrial
things.

XIII. If these holy fathers expected, as undoubtedly they
did expect, a life of happiness from the hand of God, they both
knew and contemplated a different kind of blessedness from
that of this terrestrial life. This the apostle very beautifully
shows, when he says, " By faith Abraham sojourned in the
land of promise, as in a strange country, dwelling in tabernacles
with Isaac and Jacob, the heirs with him of the same promise ;
for he looked for a city which hath foundations, whose build-
er and maker is God. These all died in faith, not having re-
ceived the promises, but having seen them afar off, and were
persuaded of them, and embraced them and confessed that they
were strangers and pilgrims on the earth. For they that say such
things declare plainly that they seek a country. And truly if
they had been mindful of that country from whence they came
out, they might have had opportunity to have returned. But
now they desire a better country, that is, a heavenly ; where-
fore God is not ashamed to be called their God ; for he hath
prepared for them a city." (d) For they would have been
stupid beyond all comparison, so steadily to follow promises, of
which there appeared no hope on earth, unless they had ex-
pected the completion of them in another world. But the
apostle, with great force, principally insists on this — that they
called the present life a pilgrimage, as is also stated by Mo-
ses, (e) For if they were strangers and sojourners in the land
of Canaan, what became of the Divine promise, by which they
had been appointed heirs of it ? This manifestly implies, there-
fore, that the promise, which the Lord had given them concern-

(b) Gea xlii. (c) Gen. xlvii 9. {d) Heb. xi. 0, «&c. (e) Gen. xlvii. 9.

CHAP. X.] CHRISTIAN RELIGION. 397

ing the possession of it, related to something more remote.
Wherefore they never acquired a foot of land in Canaan,
except for a sepulchre ; by which they testified that they had
no hope of enjoying the benefit of the promise till after death.
And this is the reason why Jacob thought it so exceedingly
desirable to be buried there, that he made his son Joseph
promise it to him by oath ; (/) and why Joseph commanded
that his bones should be removed thither, even several ages
after his death, when they would have been long reduced to
ashes, (g)

XIV. In short, it evidently appears, that in all the pursuits
of life they kept in view the blessedness of the future state.
For why should Jacob have so eagerly desired, and exposed
himself to such danger in endeavouring to obtain, the primo-
geniture, which would occasion his exile, and almost his re-
jection from his family, but from which he could derive no
possible benefit, unless he had his views fixed on a nobler
blessing ? And that such was his view he declared in these
words, which he uttered with his expiring breath : " I have
waited for thy salvation, O Lord." (h) What salvation could
he expect, when he felt himself about to expire, unless he had
seen in death the commencement of a new life ? But why do
we argue concerning the saints and children of God, when
even one, who in other respects endeavoured to oppose the
truth, was not entirely destitute of such a knowledge ? For
what was the meaning of Balaam, when he said, " Let me die
the death of the righteous, and let my last end be like his," («)
but the same which David afterwards expressed in the follow-
ing words ? •'' Precious in the sight of the Lord is the death of
his saints." (A;) "Evil shall slay the wicked." (^) If death
were the ultimate bound of human existence, no diiference
could be observed in it between the righteous and the impious ;
the distinction between them consists in the different destinies
which await them after death.

XV. We have not yet proceeded beyond Moses ; whose
only office, our opponents allege, was to persuade a cainal
people to the worship of God by the fertility of the land, and
an abundance of all things : and yet, unless any one wilfully
rejects the evidence presented to him, we already discover a
clear declaration of a spiritual covenant. But if we come down
to the prophets, there we have the fullest revelation both of
eternal life and of the kingdom of Christ. And first, with
what perspicuity and certainty does David direct all his wri-
tings to this end ; though, as he was prior to the rest in point

(/) Gen. xlvii. 30. (h) Gen. xlix. 18. (k) Psalm cxvi. 15.

(g) Gen. 1. 25. (J) Numb, xxiii. 10. (l) Psalm xxxiv. 21.

398 INSTITUTES OF THE [bOOK II.

of time, so, according to the order of the Divine dispensation,
he shadowed forth the heavenly mysteries more obscurely
than they did ! What estimate he formed of his terres-
trial habitation, the following passage declares : " I am a
stranger with thee, and a sojourner, as all my fathers were.
Verily, every man at his best estate is altogether vanity.
Surely every man walketh in a vain show. And now. Lord,
what wait I for? my hope is in thee." (m) He who, after
having confessed that there is nothing substantial or permanent
on earth, still retains the constancy of his hope in God, cer-
tainly contemplates the felicity reserved for him in another
world. To this contemplation he frequently recalls the faith-
ful, whenever he wishes to afford them true consolation. For
in another place, after having spoken of the brevity and the
transitory nature of human life, he adds, " But the mercy of
the Lord is from everlasting to everlasting upon them that fear
him." (n) Similar to which is the following : " Of old hast
thou laid the foundations of the earth ; and the heavens are
the work of thy hands. They shall perish, but thou shalt
endure j yea, all of them shall wax old like a garment ; as a
vesture shalt thou change them, and they shall be changed ;
but thou art the same, and thy years shall have no end. The
children of thy servants shall continue, and their seed shall be
established before thee." (o) If, notwithstanding the destruc-
tion of heaven and earth, the pious cease not to be established
before the Lord, it follows that their salvation is connected
with his eternity. But this hope cannot be at all supported,
unless it rest on the promise which we find in Isaiah : " The
heavens," saith the Lord, " shall vanish away like smoke, and
the earth shall wax old like a garment, and they that dwell
therein shall die in like manner ; but my salvation shall be
for ever, and my righteousness shall not be abolished ; " (j?)
where perpetuity is ascribed to righteousness and salvation,
considered not as resident in God, but as experienced by men.
XVI. Nor can what he frequently says concerning the
prosperity of the faithful be understood in any other sense
than as referring to the manifestation of the glory of heaven.
Such are the following passages : " The Lord preserveth the
souls of his saints ; he delivereth them out of the hand of the
wicked. Light is sown for the righteous, and gladness for the
upright in heart." (q) Again : " The righteousness of the right-
eous endureth for ever ; his horn shall be exalted with honour.
The desire of the wicked shall perish." (r) Again : " Surely
the righteous shall give thanks unto thy name : the upright

(m) Psalm xxxix. 12, 5, 6, 7. (o) Psalm cii. 25—28. (q) Psalm xcvii. 10, 11.
(w) Psalm ciii. 17. {p) Isaiah li. 6. (r) Psalm cxii. 9, 10.

CHAP. X.] CHRISTIAN RELIGION. 399

shall dwell in thy presence." (s) Again : " The righteous
shall be had in everlasting remembrance." (t) Again : " The
Lord redeemeth the soul of his servants." (v) For the Lord
frequently leaves his servants to the rage of the impious, not
only to be harassed, but to be torn asunder and ruined ; he
sutlers good men to languish in obscurity and meanness, while
the impious are almost as glorious as the stars ; nor does he
exhilarate the faithful with the light of his countenance, so
that they can enjoy any lasting pleasure. Wherefore David
does not dissemble that, if the faithful fix their eyes on the
present state of things, they will be most grievously tempted
with an apprehension lest innocence should obtain from God
neither favour nor reward. So much does impiety in most cases
prosper and flourish, while the pious are oppressed with ig-
nominy, poverty, contempt, and distress of every kind. " My
feet," says he, " were almost gone ; my steps had well nigh
slipped. For I was envious at the foolish, when I saw the
prosperity of the wicked." (i^?) At length he concludes his
account of them : " When I thought to know this, it was too
painful for me ; until I went into the sanctuary of God ; ther»
understood I their end." (x)

XVII. We may learn, then, even from this confession of
David, that the holy fathers under the Old Testament were not
ignorant, that God rarely or never in this world gives his servants
those things which he promises them, and that, therefore, they
elevated their minds to the sanctuary of God, where they had
a treasure in reserve which is not visible amid the shadows of the
present life. This sanctuary was the last judgment, which, not
being discernible by their eyes, they were contented to appro
hend by faith. Relying on this confidence, whatever events
might befall them in the world, they, nevertheless, had no doubt
that there would come a time when the Divine promises would
be fulfilled. This is evident from the following passages : " I
will behold thy face in righteousness : I shall be satisfied, when
I awake, with thy likeness." (y) Again : " I am like a green
olive-tree in the house of God." (z) Again : " The righteous
shall flourish like the palm-tree : he shall grow like a cedar
in Lebanon. Those that be planted in the house of the Lord
shall flourish in the courts of our God. They shall still bring
forth fruit in old age ; they shall be fat and flourishing." He
had just before said, " O Lord, how great are thy works ! and
thy thoughts are very deep. When the wicked spring as the
grass, and when all the workers of iniquity do flourish, it is
that they shall be destroyed for ever." (a) Where can this

(s) Psalm cxl. 13. {7c) Psalm Ixxiii. 2. (z) Psalm lii. 8.

(t) Psalm cxii. 6. (x) Psalm Ixxiii. 16, 17. («) Psalm xcii. 13—

(v) Psalm xxxiv. 22. (y) Psalm xvii. 15. 14, 5, 7.

400 INSTITUTES OF THE [bOOR II.

beauty and gracefulness of the faithful be found, but where
the appearance of this world has been reversed by the ma-
nifestation of the kingdom of God ? When they could turn
their eyes towards that eternity, despising the momentary
rigour of present calamities, they securely broke forth into
the following expressions : " The Lord shall never sufler the
righteous to be moved. But thou, O God, shalt bring them "
(wicked men) " down into the pit of destruction." (b) Where,
in this world, is the pit of destruction, to absorb the wicked, as
an instance of whose felicity it is mentioned in another place
that without languishing for any long time " they go down to
the grave in a moment ? " (c) Where is that great stability of
the saints, whom David himself, in the language of complaint,
frequently represents as not only troubled, but oppressed and
consumed? He certainly had in view, not any thing that
results from the agitations of the world, which are even more
tumultuous than those of the sea, but what will be accom-
plished by the Lord, when he shall one day sit in judgment
to fix the everlasting destiny of heaven and earth. This ap-
pears from another psalm, in which he gives the following
beautiful description : " They that trust in their wealth, and
boast themselves in the multitude of their riches ; none of
them can by any means redeem his brother, nor give to God a
ransom for him. For he seeth that wise men die, likewise
the fool and the brutish person perish, and leave their wealth
to others. Their inward thought is, that their houses shall
continue for ever, and their dwelling-places to all generations ;
they call their lands after their own names. Nevertheless man
being in honour abideth not : he is like the beasts that perish.
This their way is their folly : yet their posterity approve their
sayings. Like sheep they are laid in the grave ; death shall
feed on them ; and the upright shall have dominion over
them in the morning ; and their beauty shall consume in the
grave from their dwelling." (d) In the first place, this derision
of fools, for placing their dependence on the mutable and trans-
itory blessings of the world, shows that the wise ought to
seek a very different felicity. Bat he more evidently discloses
the mystery of the resurrection, when he establishes the reign
of the pious after the ruin and destruction of the wicked.
For what shall we understand by "the morning" which he
mentions, but the revelation of a new life commencing after
the conclusion of the present ?

XVin. Hence arose that reflection, which served the faith-
ful as a consolation under their miseries, and a remedy for their
sufferings : " The anger of the Lord endureth but a moment ;

(b) Psalm Iv. 22, 23. (c) Job xxi. 13, (rf) Psalm xlix. 6, Sco.

CHAP. X.] CHRISTIAN RELIGION. 401

in his favour is life." (e) How did they limit their afflictions
to a moment, who were afflicted all their lifetime ? When
did they perceive so long a duration of the Divine goodness,
of which they had scarcely the smallest taste ? If their views
had been confined to the earth, they could have made no such
discovery ; but as they directed their eyes towards heaven,
they perceived, that the afflictions with which the Lord exer-
cises his saints are but "for a small moment," and that the
"mercies" with which he "gathers" them are " everlast-
ing." (/) On the other hand, they foresaw the eternal and
never-ending perdition of the impious, who had been happy,
as in a dream, for a single day. Hence the following senti-
ments : " The memory of the just is blessed ; but the name of
the wicked shall rot." (g) "Precious in the sight of the Lord
is the death of his saints." (A) Also in Samuel : " The Lord
will keep the feet of his saints, and the wicked shall be silent
in darkness." (i) These expressions suggest to us, that they
well knew, that whatever vicissitudes may befall the saints, yet
their last end will be life and salvation ; and that the pros-
perity of the impious is a pleasant path, which gradually leads
to the gulf of everlasting death. Therefore they called the
death of such the " destruction of the uncircuracised," (k) as
of those from whom all hope of resurrection had been cut off.
Wherefore David could not conceive a more grievous impreca-
tion than this : " Let them be blotted out of the book of the
living, and not be written with the righteous." (l)

XIX. But the following declaration of Job is rem likable
beyond all others : " I know that my Redeemer liveth, and that
he shall stand at the latter day upon the earth ; and though
after my skin, worms destroy this body, yet in my flesh shall
I see God ; whom I shall see for myself, and mine eyes shall
behold, and not another." (m) Some, who wish to display
their critical sagacity, cavil that this is not to be understood of
the final resurrection, but even of the first day on which Job
expected God to be more propitious to him. Though we partly
concede this, we shall extort an acknowledgment from them,
whether they are willing or not, that Job could never have
attained to such an enlarged hope, if his thoughts had been
confined to the earth. We must, therefore, be obliged to con-
fess that he, who saw that his Redeemer would be present
with him even when lying in the sepulchre, must have eleva-
ted his views to a future immortality. For to them, who think
only of the present life, death is a source of extreme despair,
which, however, could not annihilate his hope. " Though he

(e) Psalm xxx. 5. (h) Psalm cxvi. 15. (I) Psalm Ixix. 28.

(/) Isaiah liv. 7, 8. (i) 1 Sam. ii. 9. (m) Job xix. 25, &c.

Ig) Prov. X. 7. (k) Ezek. xxviii. 10 ; xxxi. 18.

VOL. I, 51

402 INSTITUTES OF THE [bOOK U.

slay me," said he, "yet will I trust in him." (n) Nor let any
triller here object, that these were the expressions of a few per-
sons, and are far from furnishing proof that such a doctrine was
current among the Jews. I will immediately reply, that these
few persons did not in these declarations reveal any recondite
wisdom, in which only superior understandings were separate-
ly and privately instructed ; but that the Holy Spirit having
constituted them teachers of the people, they publicly promul-
gated the Divine mysteries which were to be generally re-
ceived, and to be the principles of the popular religion. When
we hear the public oracles of the Holy Spirit, therefore, in
which he has so clearly and evidently spoken of the spiritual
life in the Jewish church, it would be intolerable perverseness
to apply them entirely to the carnal covenant, in which no
mention is made but of the earth and earthly opulence.

XX. If we descend to the later prophets, there we may
freely expatiate as quite at home. For if it was not difficult
to prove our point from David, Job, and Samuel, we shall do it
there with much greater facility. For this is the order and
economy which God observed in dispensing the covenant of
his mercy, that as the course of time accelerated the period of
its full exhibition, he illustrated it from day to day with addi-
tional revelations. Therefore, in the beginning, when the first
promise was given to Adam, it was like the kindling of some
feeble sparks. Subsequent accessions caused a considerable
enlargement of the light, which continued to increase more and
more, and diffused its splendour through a wide extent,
till at length, every cloud being dissipated, Christ, the Sun
of Righteousness, completely illuminated the whole world.
There is no reason to fear, therefore, if we want the suffrages
of the prophets in support of our cause, that they will fail us.
But as I perceive it would be a very extensive field, which
would engross more of our attention than the nature of our
design will admit, — for it would furnish matter for a large vo-
lume, — and as I also think that by what has been already said,
I have prepared the way even for a reader of small penetration
to proceed without any difficulties, I shall abstain from a pro-
lixity which at present is not very necessary. I shall only
caution the reader to advance with the clew which we have put
into his hand; namely, that whenever the prophets mention
the blessedness of the faithful, scarcely any vestiges of which
are discernible in the present life, he should recur to this dis-
tinction ; that in order to the better elucidation of the Divine
goodness, the prophets represented it to the people in a figura-
tive manner ; but that they gave such a representation of it as

(n) Job xiii. 15.

CHAP. X.] CHRISTIAN RELIGION. 403

would withdraw the mind from earth and time, and the ele-
ments of tliis world, all which must ere long perish, and would
necessarily excite to a contemplation of the felicity of the fu-
ture spiritual life.

XXI. We will content ourselves with one example. When
the Israelites, after being carried to Babylon, perceived how
very much their dispersion resembled a death, they could
scarcely be convinced that the prophecy of Ezekiel concerning
their restitution (o) was not a mere fable ; for they considered
it in the same light, as if he had announced, that putrid car-
casses would be restored to life. The Lord, in order to show
that even that difficulty would not prevent him from displaying
his beneficence, gave the prophet a vision of a field full of dry
bones, which he instantaneously restored to life and vigour
solely by the power of his word. The vision served indeed to
correct the existing incredulity ; but at the same time it re-
minded the Jews, how far the power of the Lord extended be-
yond the restoration of the people, since the mere expression
of his will so easily reanimated the dry and dispersed bones.
Wherefore you may properly compare that passage with another
of Isaiah : " Thy dead men shall live ; together with my dead
body shall they arise. Awake and sing, ye that dwell in dust ;
for thy dew is as the dew of herbs, and the earth shall cast out
the dead. Come, my people, enter thou into thy chambers,
and shut thy doors about thee : hide thyself as it were for a
little moment, until the indignation be overpast. For, behold,
the Lord cometh out of his place to punish the inhabitants of
the earth for their iniquity : the earth also shall disclose her
blood, and shall no more cover her slain." (p)

XXII. It would be absurd, however, to attempt to reduce
every passage to such a canon of mterpretation. For there are
some places, which show without any disguise the future im-
mortality which awaits the faithful in the kingdom of God.
Such are some which we have recited, and such are many
others, but particularly these two ; one in Isaiah : " As the new
heavens and the new earth which I will make, shall remain be-
fore me, saith the Lord, so shall your seed and your name re-
main. And it shall come to pass, that from one new moon to
another, and from one sabbath to another, shall all flesh come
to worship before me, saith the Lord, And they shall go forth,
and look upon the carcasses of the men that have transgressed
against me ; for their worm shall not die, neither shall their
fire be quenched." (q) And another in Daniel : " At that time
shall Michael stand up, the great prince which standeth for
the children of thy people ; and there shall be a time of trouble

(o) Ezek. xxxvii. {p) Isaiah xxvi. 19 — 21. (q) Isaiah Ixvi. 22 — 24.

404 INSTITUTES OF THE [bOOK II.

such as never was since there was a nation even to that same
time ; and at that time thy people shall be delivered, every one
that shall be found written in the book. And many of them
that sleep in the dust of the earth shall awake, some to ever-
lasting life, and some to shame and everlasting contempt." (r)
XXIII. Now, the two remaining points, that the fathers had
Christ as the pledge of their covenant, and that they reposed in
him all their confidence of the blessing, being less controverti-
ble and more plain, I shall take no pains to prove them. We
may safely conclude, therefore, what all the machinations of
the devil can never subvert, that the Old Testament, or co-
venant which the Lord made with the Israelitish nation, was
not limited to terrestrial things, but contained a promise of
spiritual and eternal life ; the expectation of which must have
been impressed on the minds of all who truly consented to the
covenant. Then let us drive far away from us this absurd
and pernicious notion, either that the Lord proposed nothing
else to the Jews, or that the Jews sought nothing else, but
an abundance of food, carnal delights, flourishing wealth,
external power, a numerous off'spring, and whatever is es-
teemed valuable by a natural man. For under the present
dispensation, Christ promises to his people no other kingdom
of heaven, than where they may sit down with Abraham,
Isaac, and Jacob ; (s) and Peter asserted the Jews of his time
to be heirs of the grace of the gospel, when he said that " they
were the children of the prophets, and of the covenant which
God made with their fathers." (t) And that this might not
only be testified in words, the Lord also proved it by a matter
of fact. For on the day in which he rose from the dead, he
honoured many of the saints with a participation of his resur-
rection, and caused them to appear in the city ; {u) thus fur-
nishing a certain assurance that whatever he did and suffered
for the acquisition of eternal salvation, belonged to the faith-
ful of the Old Testament as much as to us. For, as Peter
declares, they also were endued with the same Spirit, who is
the author of our regeneration to life, (iv) When we are in-
formed that the same Spirit, which is as it were a spark of
immortality in us, and is therefore called in one place " the
earnest of our inheritance," (x) dwelt in a similar manner in
them, how can we dare to deprive them of the inheritance of
eternal life ? It is therefore the more surprising, that the Sad-
ducees formerly fell into such stupidity as to deny the resur-
rection, and the immortality of the soul, since they had proofs
of these points from such clear testimonies of Scripture. And
the folly of the whole nation of the Jews in the present age, in

(r) Dan. xii. 1, 2. (t) Acts iii. 25. (w) Acts xv. 8.

(a) Matt. viii. 11. (m) Matt, xxvii. 52. (x) Eph. i. 14.

CHAP. Xi.] CHRISTIAN RELIGION. 405

expecting an earthly kingdom of the Messiah, would be equal-
ly extraordinary, had not the Scriptures long before pre-
dicted that they would thus be punished for their rejection of
the gospel. For it was consistent with the righteous judgment
of God to strike with blindness the minds of those, who, re-
jecting the light of heaven when presented to them, kept
themselves in voluntary darkness. Therefore they read
Moses, and assiduously turn over his pages, but are prevented
by an interposing veil from perceiving the light which beams
in his countenance ; (y) and thus it will remain covered and
concealed to them, till they are converted to Christ, from
whom they now endeavour as much as they can to withdraw
and divert it.

CHAPTER XI.

THE DIFFERENCE OF THE TWO TESTAMENTS.

What, then, it will be said, will there be no difference left
between the Old Testament and the New ? and what becomes
of all those passages of Scripture, where they are compared toge-
ther as things that are very dilferent ? I readily admit the dif-
ferences which are mentioned in the Scripture, but I maintain
that they derogate nothing from the unity already established ;
as will be seen when we have discussed them in proper order.
But the principal differences, as far as my observation or
memory extends, are four in number-; to which if any one
choose to add a fifth, I shall not make the least objection. I
assert, and engage to demonstrate, that all these are such as
pertain rather to the mode of administration, than to the sub-
stance. In this view, they will not prevent the promises of
the Old and New Testament from remaining the same, and the
promises of both Testaments from having in Christ the same
foundation. Now, the first difference is, that although it was
always the will of the Lord that the minds of his people should
be directed, and their hearts elevated, towards the celestial in-
heritance, yet, in order that they might be the better encouraged
to hope for it, he anciently exhibited it for their contemplatioa
and partial enjoyment under the figures of terrestrial blessings
Now, having by the gospel more clearly and explicitly re-
vealed the grace of the future life, he leaves the inferior mods
of instruction wiiich he used with the Israelites, and directs

(y) 2 Cor. iii. 14—16.

406 INSTITUTES OF THE [bOOK II.

our minds to the immediate contemplation of it. Those who
overlook this design of God, suppose that the ancients ascended
no higher than the corporeal blessings which were promised
them ; they so frequently hear the land of Canaan mentioned
as the eminent, and indeed the only, reward for the observers
of the Divine law. They hear that God threatens the trans-
gressors of this law with nothing more severe than being ex-
pelled from the possession of that country, and dispersed into
foreign lands. They see this to be nearly the whole substance
of all the blessings and of all the curses pronounced by Moses.
Hence they confidently conclude, that the Jews were separa-
ted from other nations, not for their own sakes, but for ours,
that the Christian Church might . have an image, in whose ex-
ternal form they could discern examples of spiritual things.
But since the Scripture frequently shows, that God himself
appointed the terrestrial advantages with which he favoured
them for the express purpose of leading them to the hope of
celestial blessings, it argued extreme inexperience, not to say
stupidity, not to consider such a dispensation. The point of
controversy between us and these persons, is this : they main-
tain that the possession of the land of Canaan was accounted
by the Israelites their supreme and ultimate blessedness, but
that to us, since the revelation of Christ, it is a figure of the
heavenly inheritance. We, on the contrary, contend, that in
the earthly possession which they enjoyed, they contemplated,
as in a mirror, the future inheritance which they believed to
be prepared for them in heaven.

II. This will more fully appear from the similitude which
Paul has used in his Epistle to the Galatians. (z) He compares
the Jewish nation to a young heir, who, being yet incapable of
governing himself, follows the dictates of a tutor or a governor,
to whose charge he has been committed. His application of
this similitude chiefly to the ceremonies, is no objection against
the propriety of its application to our present purpose. The
same inheritance was destined for them as for us ; but they
were not of a sufficient age to be capable of entering on the
possession and management of it. The Church among them
was the same as among us ; but it was yet in a state of child-
hood. Therefore the Lord kept them under this tuition, that
he might give them the spiritual promises, not open and un-
concealed, but veiled under terrestrial figures. Therefore,
when he admitted Abraham, Isaac, and Jacob, with their pos-
terity, to the hope of immortality, he promised them the land
of Canaan as their inheritance ; not that their hopes might
teiminate in that land, but that in the prospect of it they might

(2) Gal. iv.

CHAP. XI.] CHRISTIAN RELIGION. 407

exercise and confirm themselves in the hope of that true in-
heritance which was not yet visible. And that they might
not be deceived, a superior promise was given them, which
proved that country not to be the highest blessing which God
would bestow. Thus Abraham is not permitted to grow indo-
lent after having received a promise of the land, but a greater
promise elevates his mind to the Lord. For he hears him
saying, " Abram, I am thy shield, and thy exceeding great re-
ward." (a) Here we see that the Lord proposes himself to
Abraham as his ultimate reward, that he may not seek an un-
certain and transitory one in the elements of this world, but
may consider that which can never fade away. God after-
wards annexes a promise of the land, merely as a symbol of his
benevolence, and a type of the heavenly inheritance. And
that this was the opinion of the saints, is plain from their own
language. Thus David rises from temporary blessings to that
consummate and ultimate felicity. '' My soul longeth, yea,
even fainteth, for the courts of the Lord." (b) " God is my
portion for ever." (c) Again : " The Lord is the portion of
mine inheritance and of my cup : thou maintainest my lot." (d)
Again : '' I cried unto thee, O Lord : I said. Thou art my
refuge and my portion in the land of the living." (e) Persons
who venture to express themselves thus, certainly profess that
in their hopes they rise above the world and all present bless-
ings. Nevertheless the prophets frequently describe this bless-
edness of the future world under the type which the Lord had
given them. In this sense we must understand the following
passages : " The righteous shall inherit the land ; " (/) " But
the wicked shall be cut off from the earth ; " (g) and various
predictions of Isaiah, which foretell the future prosperity of Je-
rusalem, and the abundance that will be enjoyed in Zion.
We see that all these things are inapplicable to the land of our
pilgrimage, or to the earthly Jerusalem, but that they belong to
the true country of the faithful, and to that celestial city, where
" the Lord commanded the blessing, even life for evermore." (h)
III. This is the reason why the saints, under the Old Tes-
tament, are represented as holding this mortal life with its
blessings in higher estimation than becomes us now. For al-
though they well knew that they ought not to rest in it as the
end of their course, yet when they recollected what characters
of his grace the Lord had impressed on it, in order to instruct
them in a manner suitable to their tender state, they felt a
greater degree of pleasure in it than if they had considered it
merely in itself. But as the Lord, in declaring his benevolence

(a) Gen. xv. 1. (b) Psalm Ixxxiv. 2. (c) Psalm Ixxiii. 26.

(d) Psalm xvi. 5. (e) Psalm cxlii. 5.

(/) Psalm xxxvii. 29. (g) Prov. ii. 22. (/t) Psalm cxxxiii. 3.

408 INSTITUTES OF THE [bOOK II*

to the faithful by present blessings, gave them, under these
types and symbols, a figurative exhibition of spiritual felicity,
so, on the other hand, in corporal punishments he exemplified
his judgment against the reprobate. Therefore, as the favours
of God were more conspicuous in earthly things, so also were his
punishments. Injudicious persons, not considering this analogy
and harmony (so to speak) between the punishments and re-
wards, wonder at so great a variety in God, that in ancient
times he was ready to avenge all the transgressions of men by
the immediate infliction of severe and dreadful punishments, but
now, as if he had laid aside his ancient wrath, punishes with
far less severity and frequency ; and on this account they
almost adopt the notion of the Manichaeans, that the God of the
Old Testament is a different being from the God of the New.
But we shall easily get rid of such difficulties, if we direct our
attention to that dispensation of God, which I have observed ;
namely, that during that period, in which he gave the Israelites
his covenant involved in some degree of obscurity, he intended
to signify and prefigure the grace of future and eternal felicity
by terrestrial blessings, and the grievousness of spiritual death
by corporal punishments.

IV. Another diff"erence between the Old Testament and the
New consists in figures, because the former, in the absence of
the truth, displayed merely an image and shadow instead of
the body ; but the latter exhibits the present truth and the sub-
stantial body, (i) And this is generally mentioned wherever
the New Testament is opposed to the Old, but is treated more
at large in the Epistle to the Hebrews than in any other
place, (k) The apostle is there disputing against those who
supposed that the observance of the Mosaic law could not be
abolished, without being followed by the total ruin of religion.
To refute this error, he adduces the prediction of the psalmist
concerning the priesthood of Christ ;(Z) for since he has an
eternal priesthood committed to him, we may argue the cer-
tain abolition of that priesthood, in which new priests daily
succeeded each other, (m) But he proves the superiority of
the appointment of this new Priest, because it is confirmed
with an oath, (n) He afterwards adds that this transfer of the
priesthood implies also a change of the covenant, (o) And he
proves that this change was necessary, because such was the
imbecility of the law, that it could bring nothing to perfec-
tion, (p) Then he proceeds to state the nature of this imbe-
cility ; namely, that the law prescribed external righteousnesses,
consisting in carnal ordinances, which could not make the ob-

(i) Col. ii. 17. {k) Heb. x. 1, &c. (I) Hcb. vii. 17. Psalm ex. 4.
/m) Heb. vii. 23, 24. (n) Heb. vii. 20, 21. (o) Heb. vii. 12. (;>) Heb. vii. 19.

CHAP. XI.] CHRISTIAN RELIGION. 409

servers of them " perfect as pertaining to the conscience," that
by animal victims It could neither expiate sins nor procure
true holiness, (q) He concludes, therefore, that it contained "a
shadow of good things to come, but not the very image of the
things ; " (r) and that consequently it had no other office, but
to serve as an introduction to "a better hope," (s) which is ex-
hibited in the gospel. Here we have to inquire in what
respect the Legal covenant is compared with the Evangelical,
the ministry of Christ with the ministry of Moses. For if the
comparison related to the substance of the promises, there
would be a great discordance between the two testaments ;
but as the state of the question leads us to a different point,
we must attend to the scope of the apostle, in order to discover
the truth. Let us. then, bring forward the covenant, which
God has once made, which is etej-nal, and never to be abo-
lished. The accomplishment; whence it derives its establish-
ment and ratification, is Christ. While such a confirmation
was waited for, the Lord by Moses prescribed ceremonies, to
serve, as solemn symbols of the confirmation. It came to be a
subject of contention, whether the ceremonies ordained in the
law ought to cease and give place to Christ. Now, though these
ceremonies were only accidents or concomitants of the covenant,
yet being the instruments of its administration, they bear the
name of the covenant ; as it is common to give to other sacra-
ments the names of the things they represent. In a word, there-
fore, what is here called the Old Testament is a solemn method
of confirming the covenant, consisting of ceremonies and sacri-
fices. Since it contains nothing substantial, unless we pro-
ceed further, the apostle contends that it ought to be repealed
and abrogated, in order to make way for Christ, the Surety and
Mediator of a better testament, (t) by whom eternal sanctifica-
tion has been at once procured for the elect, and those trans-
gressions obliterated, which remained under the law. Or, if
you prefer it, take the following statement of it ; that the Old
Testament of the Lord was that which was delivered to the
Jews, involved in a shadowy and inefficacious observance of
ceremonies, and that it was therefore temporary, because it re-
mained as it were in suspense, till it was supported by a firm
and substantial confirmation ; but that it was made new and
eternal, when it was consecrated and established by the blood
of Christ. Whence Christ calls the cup which he gives to
his disciples in the supper, " the cup of the New Testament in
his blood ; " (u) to signify that when the testament of God is
sealed with his blood, the truth of it is then accomplished, and
thus it is made new and eternal.

(q) Heb. ix. 13, 14 ; x. 4. (r) Heb. x. 1. (s) Heb. vii. 19.

(t) Heb. vii. 22. (m) Matt, xxvi 28.

VOL. I. 52

410 INSTITUTES OF THE [bOOK II.

V. Hence it appears in what sense the apostle said, that the
Jews were conducted to Christ by the tuition of the law, be-
fore he was manifested in the flesh, (iv) He confesses also
that they were children and heirs of God, but such as, on ac-
count of their age, required to be kept under the care of a
tutor, (x) For it was reasonable that before the Sun of Right-
eousness was risen, there should be neither such a full blaze
of revelation, nor such great clearness of understanding.
Therefore the Lord dispensed the light of his word to them
in such a manner, that they had yet only a distant and obscure
prospect of it. Paul describes this slenderness of understand-
ing as a state of childhood, which it was the Lord's will to
exercise in the elements of this world and in external obser-
vances, as rules of puerile discipline, till the manifestation of
Christ, by whom the knowledge of the faithful was to grow to
maturity. Christ himself alluded to this distinction, when he
said, " The law and the prophets were until John : since that
time the kingdom of God is preached." (y) What discoveries
did Moses and the prophets make to their contemporaries ?
They afforded them some taste of that wisdom which was in
after times to be clearly manifested, and gave them a distant
prospect of its future splendour. But when Christ could be
plainly pointed out, the kingdom of God was revealed. For
in him are discovered " all the treasures of wisdom and know-
ledge," {z) by which we penetrate almost into the furthest re-
cesses of heaven.

VI. Nor is it any objection to our argument, that scarcely a
person can be found in the Christian Church, who is to be
compared with Abraham in the excellency of his faith ; or
that the prophets were distinguished by such energy of the
Spirit as, even at this day, is sufficient to illuminate the whole
world. For our present int|uiry is, not what grace the Lord
has conferred on a few, but what is the ordinary method
which he has pursued in the instruction of his people ; such as
is found even among the prophets themselves, who were endued
with peculiar knowledge above others. For their preaching is
obscure, as relating to things very distant, and is comprehended
in types. Besides, notwithstanding their wonderful eminence
in knowledge, yet because they were under a necessity of sub-
mitting to the same tuition as the rest of the people, they are
considered as sustaining the character of children as well as
others. Finally, none of them possessed knowledge so clear
as not to partake more or less of the obscurity of the age.
Whence this observation of Christ : " Many prophets and
kings have desired to see those things which ye see, and have

(ic) Gal. ill. 24. (x) Gal. iv. 1, &c. (y) Luke xvi. IG. (2) Col. ii. 3.

CHAP. XI.] CHRISTIAN RELIGION. 41 1

not seen them ; and to hear those things which ye hear, and
have not heard them." (a) " Blessed are your eyes, for they
see; and your ears, for they hear." (6) And, indeed, it is
reasonable that the presence of Christ should be distinguished
by the prerogative of introducing a clearer revelation of the
mysteries of heaven. To the same purpose also is the passage,
which we have before cited from the First Epistle of Peter,
that it was revealed to them, that the principal advantage of
their labours would be experienced in our times, (c)

VII. I come now to the third difference, which is taken
from Jeremiah, whose words are these : " Behold, the days
come, saith the Lord, that I will make a new covenant with
the house of Israel, and with the house of Judah ; not accord-
ing to the covenant that I made with their fathers in the day
that I took them by the hand to bring them out of the land of
Egypt ; which my covenant they brake, although I was a
husband to them, saith the Lord ; but this shall be the cove-
nant that I will make with the house of Israel. After those
days, saith the Lord, I will put my law in their inward parts,
and write it in their hearts ; and will be their God, and they
shall be my people. And they shall teach no more every man
his neighbour, and every man his brother, saying, Know the
Lord ; for they shall all know me, from the least of them unto
the greatest of them, saith the Lord ; for I will forgive their
iniquity, and I will remember their sin no more." (d) From
this passage the apostle took occasion to institute the following
comparison between the law and the gospel : he calls the for-
mer a literal, the latter a spiritual doctrine ; the former,
he says, was engraven on tables of stone, but the latter
is inscribed on the heart ; (e) the former was the preaching
of death, but the latter of life ; the former was the minis-
tration of condemnation, but the latter of righteousness ; the
former is abolished, but the latter remains. As the design of
the apostle was to express the sense of the prophet, it will be
sufficient for us to consider the language of one of them, in
order to discover the meaning of both. There is, however,
some difference between them. For the apostle speaks of the
law in less honourable terms than the prophet does ; and that
not simply with respect to the law itself, but, because there
were some distmbers, who were full of improper zeal for the law,
and by their perverse attachment to the ceremonies obscured
the glory of the gospel, he disputes concerning the nature of
the law with reference to their error and foolish affection for it.
This peculiarity in Paul, therefore, will be worthy of our obser-

(») Luke X. 24. (b) Matt. xlii. 16. (c) 1 Peter i. 12.

{d) Jer. xxxi. 31, &c. (e) 2 Cor. iii. 6, &c.

41 2l INSTITUTES OF THE [bOOK if.

vation. Both of them, as they contrast the Old and New Tes-
taments with each other, consider nothing in the law, but what
properly belongs to it. For example, the law contains fre-
quent promises of mercy ; but as they are borrowed from
another dispensation, they are not considered as part of the law,
when the mere nature of the law is the subject of discussion.
All that they attribute to it is, that it enjoins what is right, and
prohibits crimes ; that it proclaims a reward for the followers
of righteousness, and denounces punishments against transgres-
sors ; but that it neither changes nor corrects the depravity of
heart which is natural to all men.

VIII. Now, let us explain the comparison of the apostle in
all its branches. In the first place, the Old Testament is lite-
ral, because it was promulgated without the efficacy of the
Spirit ; the New is spiritual, because the Lord has engraven
it in a spiritual manner on the hearts of men. The second
contrast, therefore, serves as an elucidation of the first. The
Old Testament is the revelation of death, because it can only
involve all mankind in a curse ; the New is the instrument of
life, because it delivers us from the curse, and restores us to
favour with God. The former is the ministry of condemna-
tion, because it convicts all the children of Adam of unright-
eousness ; the latter is the ministry of righteousness, because it
reveals the mercy of God, by which we are made righteous.
The last contrast must be referred to the legal ceremonies.
The law having an image of things that were at a distance, it
was necessary that in time it should be abolished and disap-
pear. The gospel, exhibiting the body itself, retains a firm
and perpetual stability. Jeremiah calls even the moral law a
weak and frail covenant, but for another reason ; namely, be-
cause it was soon broken by the sudden defection of an un-
grateful people. But as such a violation arises from the fault
of the people, it cannot be properly attributed to the Testament.
The ceremonies, however, which at the advent of Christ were
abolished by their own weakness, contained in themselves the
cause of their abrogation. Now, this difference between the
"letter" and the "spirit" is not to be understood as if the
Lord had given his law to the Jews without any beneficial re-
sult, without one of them being converted to him ; but it is
used in a way of comparison, to display the plenitude of grace
with which the same Legislator, assuming as it were a new
character, has honoured the preaching of the gospel. For if
we survey the multitude of those, from among all nations,
whom, by the influence of his Spirit in the preachmg of the
gospel, the Lord has regenerated and gathered into commu-
nion with his Church, we shall say that those of the ancient
Israelites, who cordially and sincerely embraced the covenant

CHAP. XI.] CHRISTIAN RELIGION. 413

of the Lord, were extremely few ; though, if estimated by
themselves without any comparison, they amounted to a con-
siderable number.

IX. The fourth difference arises out of the third. For the
Scripture calls the Old Testament a covenant of bondage, be-
cause it produces fear in the mind ; but the New it describes
as a covenant of liberty, because it leads the heart to confidence
and security. Thus Paul, in the eighth chapter of his Epistle
to the Romans, says, "Ye have not received the spirit of
bondage again to fear ; but ye have received the Spirit of adop-
tion, whereby we cry, Abba, Father." (/) To the same pur-
pose is that passage in the Epistle to the Hebrews, that the
faithful now " are not come unto the mount that might be
touched, and that burned with fire, nor unto blackness, and
darkness, and tempest," where nothing can be either heard or
seen, but what must strike terror into the mind ; so that even
Moses himself is exceedingly afraid at the sound of the terrible
voice, which they all pray that they may hear no more ; but
that now the faithful " are come unto mount Sion, and unto
the city of the living God, the heavenly Jerusalem," (o-) &c.
What Paul briefly touches in the passage which we have
adduced from the Epistle to the Romans, he explains more at
large in his Epistle to the Galatians, when he allegorizes the
two sons of Abraham in the following manner — that Agar, the
bond-woman, is a type of mount Sinai, where the people of
Israel received the law ; that Sarah, the free-woman, is a figure
of the celestial Jerusalem, whence proceeds the gospel. That
as the son of Agar is born in bondage, and can never attain to
the inheritance, and the son of Sarah is born free, and has a
right to the inheritance, {h) so by the law we were devoted to
slavery, but by the gospel alone are regenerated to liberty.
Now, the whole may be summed up thus — that the Old Testa-
ment filled men's consciences with fear and trembling ; but
that by the benefit of the New Testament, they are delivered,
and enabled to rejoice. The former kept their consciences
under a yoke of severe bondage ; but by the liberality of the
latter they are emancipated and admitted to liberty. If any
one object to us the case of the holy fathers of the Israelitish
people, that as they were clearly possessed of the same spirit
of faith as we are, they must consequently have been partakers
of the same liberty and joy, we reply, that neither of these
originated from the law ; but that, when they felt themselves,
by means of the law, oppressed with their servile condition,
and wearied with disquietude of conscience, they fled for refuge
lo the gospel ; and that therefore it was a peculiar advantage

(/) Rom. viii. 15. {g) Heb. xii. 18, &c. (A) Gal. iv. 22, &c.

414 INSTITUTES OF THE [bOOK I>,

of the New Testament, that they enjoyed an exception from
the common law of the Old Testament, and were exempted
from those evils. Besides, we shall deny that they were fa-
voured with the spirit of liberty and security, to such a degree
as not to experience from the law some measure both of fear
and of servitude. For notwithstanding their enjoyment of that
privilege, which they obtained by the grace of the gospel, yet
they were subject to the same observances and burdens as the
people in general. As they were obliged, therefore, to a diligent
observance of these ceremonies, which were emblems of the state
of pupilage similar to bondage, and the hand-writing, by which
they confessed themselves guilty of sin, did not release them
from the obligation, they may justly be said, in comparison
with us, to have been under a testament of bondage and fear,
when we consider the common mode of procedure which the
Lord then pursued with the Israelitish nation.

X, The three last comparisons which we have mentioned
are between the law and the gospel. In these, therefore, " the
Old Testament " denotes the laio ; and " the New Testament,"
the gospel. The first comparison extends further, for it com-
prehends also the promises, which were given before the law.
When Augustine denied that they ought to be considered as
part of the Old Testament, he gave a very proper opinion, and
intended the same that we now teach ; for he had in view those
passages of Jeremiah and Paul, in which the Old Testament is
distinguished from the word of grace and mercy. He very
judiciously adds also in the same place, that the children of the
promise, from the beginning of the world, who have been re-
generated by God, and, under the influence of faith working by
love, have obeyed his commands, belong to the New Testa-
ment ; and that, in hope, not of carnal, terrestrial, and temporal
things, but of spiritual, celestial, and eternal blessings ; especially
believing in the Mediator, through whom they doubted not that
the Spirit was dispensed to them to enable them to do their
duty, and that whenever they sinned they were pardoned.
For this is the very same thing which I meant to assert : That
all the saints, whom, from the beginning of the world, the
Scripture mentions as having been peculiarly chosen by God,
have been partakers of the same blessing with us to eternal
salvation. Between our distinction and that of Augustine
there is this difference — that ours (according to this declaration
of Christ, " the law and the prophets were until John ; since
that time the kingdom of God is preached ; ") [i) distinguishes
between the clearness of the gospel and the more obscure dis-
pensation of the word which preceded it ; whilst the other merely

(i) Luke xvi. 16.

CHAP. XI.] CHRISTIAN RELIGION. 415

discriminates the weakness of the law from the stability of the
gospel. Here it mast also be remarked concerning the holy
fathers, that though they lived under the Old Testament, they
did not rest satisfied with it, but always aspired after the New,
and thus enjoyed a certain participation of it. For all those
who contented themselves with present shadows, and did not
extend their views to Christ, are condemned by the apostle as
blind and under the curse. For, to say nothing on other points,
what greater ignorance can be imagined than to hope for an
expiation of sin by the sacrifice of an animal ? than to seek
for the purification of the soul by an external ablution with
water ? than to wish to appease God with frigid ceremonies, as
though they afforded him great pleasure ? For all these absurdi-
ties are chargeable on those who adhere to the observances of
the law, without any reference to Christ.

XL The fifth difference, which we may add, consists in
this — that till the advent of Christ, the Lord selected one
nation, to which he would limit the covenant of his grace.
Moses says, " When the Most High divided to the nations
their inheritance, when he separated the sons of Adam, — the
Lord's portion is his people ; Jacob is the lot of his inheri-
tance." {k) In another place he thus addresses the people :
"Behold, the heaven, and the heaven of heavens is the Lord's
thy God, the earth also, with all that therein is. Only the
Lord had a delight in thy fathers to love them, and he chose
their seed after them, even you above all people." [1] There-
fore he favoured that people with the exclusive knowledge of
his name, as though they alone of all mankind belonged
to him ; he deposited his covenant as it were in their bosom ;
to them he manifested the presence of his power ; he honoured
them with every privilege. But to omit the rest of his benefits,
the only one that relates to our present argument is, that he
united them to himself by the communication of his word, in
order that he might be denominated and esteemed their God.
In the mean time he suffered other nations, as though they had
no business or intercourse with him, to walk in vanity ; [tn)
nor did he employ means to prevent their destruction by send-
ing them the only remedy — the preaching of his word. The
Israelitish nation, therefore, were then as darling sons ; others
were strangers : they were known to him, and received under
his faithful protection ; others were left to their own darkness .
they were sanctified by God ; others were profane : they were
honoured with the Divine presence ; others were excluded
from approaching it. But when the fulness of the time was
come, {n) appointed for the restoration of all things, (o) and

(k) Deut. xxxii. 8, 9. {I) Deut. x. 14. (m) Acts xiv. 16.

(re) Gal. iv. 4. (o) Matt. xvii. 11.

416 INSTITUTES OF THE [bOOK II.

the Reconciler of God and men was manifested, (p) the barrier
was demoUshed, which had so long confined the Divine mercy
within the limits of the Jewish church, and peace was an-
nounced to them who were at a distance, and to them who
were near, that being both reconciled to God, they might
coalesce into one people. Wherefore " there is neither Greek
nor Jew, circumcision nor uncircumcision, but Christ is all and
in all ; " {q) " to whom the heathen are given for his inheri-
tance, and the uttermost parts of the earth for his posses-
sion ; " (r) that he may have a universal " dominion from sea
to sea, and from the river unto the ends of the earth." (s)

XII. The vocation of the Gentiles, therefore, is an eminent
illustration of the superior excellence of the New Testament
above the Old. It had, indeed, before been most explicitly an-
nounced in numerous predictions of the prophets ; but so as
that the completion of it was deferred to the kingdom of the
Messiah. And even Christ himself made no advances towards
it at the first commencement of his preaching, but deferred it
till he should have completed all the parts of our redemption,
finished the time of his humiliation, and received from the
Father "a name which is above every name, before which
every knee shall bow." (t) Wherefore, when this season was
not yet arrived, he said to a Canaanitish woman, " I am not
sent but unto the lost sheep of the house of Israel : " (u) nor
did he permit the apostles, in his first mission of them, to ex-
ceed these limits. " Go not," says he, " into the way of the
Gentiles, and into any city of the Samaritans enter ye not ;
but go rather to the lost sheep of the house of Israel." (w)
And though this calling of the Gentiles was announced by so
many testimonies, yet when the apostles were about to enter
upon it, it appeared to them so novel and strange, that they
dreaded it, as if it had been a prodigy : indeed it was with
trepidation and reluctance that they at length engaged in it.
Nor is this surprising ; for it seemed not at all reasonable, that
the Lord, who for so many ages had separated the Israelites
from the rest of the nations, should, as it were, suddenly change
his design, and annihilate this distinction. It had indeed been
predicted in the prophecies ; but they could not pay such great
attention to the prophecies, as to be wholly unmoved with the
novelty of the circumstance, which forced itself on their obser-
vation. Nor were the specimens, which the Lord had formerly
given, of the future vocation of the Gentiles, sufficient to in-
fluence them. For besides his having called only very few of
them, he had even incorporated them into the family of Abra-

(p) Eph. ii. 14. (7) Col. iii. 11. (r) Psalm ii. 8. (s) Psalm Ixxii. 8.
(t) Phil. ii. 9, 10. (m) Matt. xv. 24. (?o) Matt. x. 5, 6.

CHAP. XI.] CHRISTIAN RELIGION. 417

ham, that they might be added to his people ; but by that
public vocation, the Gentiles were not only raised to an equal-
ity with the Jews, but appeared to succeed to their places as
though they had been dead. Besides, of all the strangers
whom God had before incorporated into the Church, none
were ever placed on an equality with the Jews. Therefore
it is not without reason that Paul so celebrates this "mys-
tery which was hidden from ages and from generations," (x)
and which he represents as an object of admiration even to
angels. {^)

XIII. In these four or five points, I think I have given a
correct and faithful statement of the whole of the difference
between the Old and the New Testament, as far as is sufficient
for a simple system of doctrine. But because some persons re-
present this variety in the government of the Church, these dif-
ferent modes of instruction, and such a considerable alteration of
rites and ceremonies, as a great absurdity, we must reply to
them, before we proceed to other subjects. And this may be
done in a brief manner, since the objections are not so strong
as to require a laborious refutation. It is not reasonable, they
say, that God, who is perpetually consistent with himself,
should undergo so great a change as afterwards to disallow
what he had once enjoined and commanded. I reply, that God
ought not therefore to be deemed mutable, because he has ac-
commodated difi'erent forms to different ages, as he knew
would be suitable for each. If the husbandman prescribes
difi'erent employments to his family in the winter, from those
which he allots them in the summer, we must not therefore
accuse him of inconstancy, or impute to him a deviation from
the proper rules of agriculture, which are connected with the
perpetual course of nature. Thus, also, if a father instructs,
governs, and manages his children one way in infancy, another
in childhood, and another in youth, we must not therefore
charge him with being inconstant, or forsaking his own de-
signs. Why, then, do we stigmatize God with the character of
inconstancy, because he has made an apt and suitable distinc-
tion between different times ? The last similitude ought fully
to satisfy us. Paul compares the Jews to children, and Chris-
tians to youths, (z) What impropriety is there in this part of
the government of God, that he detained them in the rudiments
which were suitable to them on account of their age, but has
placed us under a stronger and more manly discipline ? It is a
proof, therefore, of the constancy of God, that he has delivered
the same doctrine in all ages, and perseveres in requiring the
same worship of his name which he commanded from the

(x) Col. i. 26. (y) Eph. iii. 10. (:) Gal. iv. 1—3.

VOL. I. 53

418 INSTITUTES OF THE [bOOK II.

beginning. By changing the external form and mode, he has
discovered no mutability in himself, but has so far accommo-
dated himself to the capacity of men, which is various and
mutable.

XIY. But they inquire whence this diversity proceeded,
except from the will of God. Could he not, as well from the
beginning as since the advent of Christ, give a revelation of
eternal life in clear language without any figures, instruct his
people by a few plain sacraments, bestow his Holy Spirit, and
difluse his grace through all the world ? This is just the same
as if they were to quarrel with God, because he created the
world at so late a period, whereas he might have done it be-
fore ; or because he has appointed the alternate vicissitudes
of summer and winter, of day and night. But let us not doubt
what ought to be believed by all pious men, that whatever is
done by God is done wisely and righteously ; although we
frequently know nothing of the causes which render such
transactions necessary. For it would be arrogating too much
to ourselves, not to permit God to keep the reasons of his de-
crees concealed from us. But it is surprising, say they, that
he now rejects and abominates the sacrifices of cattle, and all
the apparatus of the Levitical priesthood, with which he used
to be delighted ; as though truly these external and transi-
tory things could afford pleasure to God, or affect him in any
way whatever. It has already been observed, that he did
none of these things on his own account, but appointed them
all for the salvation of men. If a physician cure a young man
of any disease by a very excellent method, and afterwards
adopt a different mode of cure with the same person when ad-
vanced in years, shall we therefore say that he rejects the
method of cure which he before approved ? We will rather
say, that he perseveres in the same system, and considers the
difference of age. Thus it was necessary, before the appear-
ance of Christ, that he should be prefigured, and his future
advent announced by one kind of emblems ; since he has been
manifested, it is right that he should be represented by others.
But with respect to the Divine vocation, now more widely ex-
tended among all nations since the advent of Christ than it
was before, and with regard to the more copious effusion of the
graces of the Spirit, who can deny, that it is reasonable and
just for God to retain under his own power and will the free
dispensation of his favours ; that he may illuminate what na-
tions he pleases ; that Avherever he pleases he may introduce
the preaching of his word ; that he may give to his instruction
whatever kind and degree of profit and success he pleases ; that
wherever he pleases, in any age, he may punish the ingratitude
of the world by depriving them of the knowledge of his name,

CHAP. XII.] CHRISTIAN RELIGION. 419

and when he pleases restore it on account of his mercy ? We
see, therefore, the absurdity of the cavils with which impious
men disturb the minds of the simple on this subject, to call in
question either the righteousness of God or the truth of the
Scripture.

CHAPTER XII.

THE NECESSITY OF CHRIST BECOMING MAN IN ORDER TO FII.FIL
THE OFFICE OF MEDIATOR.

It was of great importance to our interests, that he, who
was to be our Mediator, should be both true God and true man.
If an inquiry be made concerning the necessity of this, it was
not indeed a simple, or, as we commonly say, an absolute
necessity, but such as arose from the heavenly decree, on
which the salvation of men depended. But our most merciful
Father has appointed that which was best for us. For since
our iniquities, like a cloud intervening between us and him,
had entirely alienated us from the kingdom of heaven, no one
that could not approach to God could be a mediator for the
restoration of peace. But who could have approached to him?
Could any one of the children of Adam ? They, with their
parent, all dreaded the Divine presence. Could any one of the
angels ? They also stood in need of a head, by a connection
with whom they might be confirmed in a perfect and unvary-
ing adherence to their God. What, then, could be done ? Our
situation was truly deplorable, unless the Divine majesty itself
would descend to us ; for we could not ascend to it. Thus it
was necessary that the Son of God should become Immanuel,
that is, God with us ; and this in order that there might be a
mutual union and coalition between his Divinity and the na-
ture of man ; for otherwise the proximity could not be suffi-
ciently near, nor could the affinity be sufficiently strong, to
authorize us to hope that God would dwell with us. So great
was the discordance between our pollution and the perfect pu-
rity of God. Although man had remained immaculately inno-
cent, yet his condition would have been too mean for him to
approach to God without a Mediator. What, then, can he do,
after having been plunged by his fatal fall into death and hell,
defiled with so many blemishes, putrefying in his own corrup-
tion, and, in a word, overwhelmed with every curse ? It is not
without reason, therefore, that Paul, when about to exhibit
Christ in the character of a Mediator, expressly speaks of him

420 INSTITUTES OF THE [bOOA II.

as a man. " There is one Mediator," he says, "between God
and man, the man Christ Jesus." (a) He might have called
him God, or might indeed have omitted the appellation of man,
£is well as that of God ; but because the Spirit, who spake by
him, knew our infirmity, he has provided a very suitable
remedy against it, by placing the Son of God familiarly among
us, as though he were one of us. Therefore, that no one may
distress himself where he is to seek the Mediator, or in what
way he may approach him, the apostle, by denominating him
a man, apprizes us that he is near, and even close to us, since
he is our own flesh. He certainly intends the same as is sta-
ted in another place more at large — " that we have not a
high priest which cannot be touched with the feeling of our
infirmities, but was in all points tempted like as we are, yet
without sin." (b)

II. This will still more fully appear, if we consider, that it
was no mean part which the Mediator had to perform ; namely,
to restore us to the Divine favour, so as, of children of men, to
make us children of God ; of heirs of hell, to make us heirs of
the kingdom of heaven. Who could accomplish this, unless
the Son of God should become also the Son of man, and thus
receive to himself what belongs to us, and transfer to us that
which is his, and make that which is his by nature oiurs by
grace ? Depending, therefore, on this pledge, we ha\^e confi-
dence that we are the children from God, because he, who is the
Son of God by nature, has provided himself a body from our
body, flesh from our flesh, bones from our bones, (c) that he
might be the same with us : he refused not to assume that
which was peculiar to us, that we also might obtain that
which he had peculiar to him ; and that so in common with
us he might be both the Son of God and the Son of man.
Hence arises that holy fraternity, which he mentions with his
own mouth in the following words : " I ascend unto my Fa-
ther, and your Father ; and to my God, and your God." (d)
On this account we have a certainty of the inheritance of the
kingdom of heaven, because the only Son of God, to whom it
exclusively belonged, has adopted us as his brethren ; and if
we are his brethren, we are consequently co-heirs to the inheri-
tance, (e) Moreover it was highly necessary also for this
reason, that he who was to be our Redeemer should be truly
both God and man. It was his office to swallow up death ;
who could do this, but he who was life itself? It was his to
overcome sin ; who could accomplish this, but righteousness
itself? It was his to put to flight the powers of the world and
of the air ; who could do this, but a power superior both to

(a) 1 Tim. ii. 5. (i) Heb. iv. 15. (c) Eph. v. 30.

(<Z) John XX. 17. (e) Rom. viii. 17.

CHAP. XII.] CHRISTIAN RELIGION. 421

the world and to the air ? Now, who possesses life or right-
eousness, or the empire and power of heaven, but God alone ?
Therefore the most merciful God, when he determined on our
redemption, became himself our Redeemer in the person of his
only begotten Son !

III. Another branch of our reconciliation with God was
this — that man, who had ruined himself by his own disobe-
dience, should remedy his condition by obedience, should
satisfy the justice of God, and suffer the punishment of his
sin. Our Lord then made his appearance as a real man ; he
put on the character of Adam, and assumed his name, to act
as his substitute in his obedience to the Father, to lay down
ou)' flesh as the price of satisfaction to the justice of God ; and
to suffer the punishment which we had deserved, in the same
nature in which the offence had been committed. As it would
have been impossible, therefore, for one who was only God to
suJfer death, or for one who was a mere man to overcome it,
he associated the human nature with the Divine, that he might
submit the weakness of the former to death, as an atonement
for sins ; and that with the power of the latter he might con-
tend with death, and obtain a victory on our behalf. Those
who despoil Christ, therefore, either of his Divinity or his hu-
manity, either diminish his majesty and glory, or obscure his
goodness. Nor are they, on the other hand, less injurious to
men, whose faith they weaken and subvert ; since it cannot
stand any longer than it rests upon this foundation. Moreover,
the Redeemer to be expected was that Son of Abraham and
David, whom God had promised in the law and the prophets.
Hence the minds of the faithful derive another advantage, be-
cause from the circumstance of his ancestry being traced to
David and to Abraham, they have an additional assurance that
this is the Christ, who was celebrated in so many prophecies.
But we should particularly remember, what I have just stated —
that our common nature is a pledge of our fellowship with the
Son of God ; that, clothed in our flesh, he vanquished sin and
death, in order that the victory and triumph might be ours ;
that the flesh which he received from us he offered up as a
sacrifice, in order to expiate and obliterate our guilt, and ap-
pease the just wrath of the Father.

IV. The persons who consider these things, with the dili-
gent attention which they deserve, will easily disregard vague
speculations which attract minds that are inconstant and fond
of novelty. Such is the notion, that Christ would have be-
come man, even though the human race had needed no re-
demption. I grant, indeed, that at the original creation, and in
the state of integrity, he was exalted as head over angels and
men ; for which reason Paul calls him " the first-born of every

422 INSTITUTES OF THE [bOOK. It,

creature ; " (/) but since the whole Scriptures proclaim, that he
was clothed in flesh in order to become a Redeemer, it argues
excessive temerity to imagine another cause or another end for
it. The end for which Christ was promised from the begin-
ning, is sufficiently known ; it was to restore a fallen world,
and to succour ruined men. Therefore under the law his
image was exhibited in sacrifices, to inspire the faithful with a
hope that God would be propitious to them, after he should be
reconciled by the expiation of their sins. And as, in all ages,
even before the promulgation of the law, the Mediator was
never promised without blood, we conclude that he was des-
tined by the eternal decree of God to purify the pollution of
men ; because the effusion of blood is an emblem of expiation.
The prophets proclaimed and foretold him, as the future re-
conciler of God and men. As a sufficient specimen of all, we
refer to that very celebrated testimony of Isaiah, where he
predicts, that he should be smitten of God for the transgressions
of the people, that the chastisement of their peace might be
upon him ; and that he should be a priest to offer up himself
as a victim ; that by his stripes others should be healed ; and
that because all men had gone astray, and been dispersed like
sheep, it had pleased the Lord to afflict him and to lay on
him the iniquities of all. (g) As we are informed that Christ
is particularly appointed by God for the relief of miserable
sinners, all who pass these bounds are guilty of indulging a
foolish curiosity. When he himself appeared in the world, he
declared the design of his advent to be, to appease God and
restore us from death to life. The apostles testified the same.
Thus John, before he informs us that the Word was made flesh,
mentions the defection of man. (h) But our principal attention
is due to Christ himself speaking of his own office. He says,
" God so loved the world, that he gave his only begotten Son,
that whosoever believeth in him should not perish, but have
everlasting life." (i) Again : " The hour is coming, and now is,
when the dead shall hear the voice of the Son of God ; and
they that hear shall live." (k) "I am the resurrection and the
life ; he that believeth in me, though he were dead, yet shall
he live." (/) Again : " The Son of man is come to save that
which was lost."(?7i) Again: " They that be whole need not
a physician." {71) There would be no end, if I meant to quote
all the passages. The apostles with one consent call us back
to this principle ; for certainly, if he had not come to reconcile
God, the honour of his priesthood would have been lost, for a
priest is appointed as a Mediator to intercede between God and

(/) Col. i. 15. (g) Isaiah liii. 4, &c. (h) John i. 9, &c.

(j) John iii. 16. (k) John v. 25.

0 John xi. 25. (m) Matt, xviii. 11. {n) Matt. ix. 12.

CHAP. XII.] CHRISTIAN RELIGION. 423

men: (o) he could not have been our righteousness, because he
was made a sacrifice for us, that God might not impute sins to
us. (j>) Finally, he would have been despoiled of all the noble
characters mider which he is celebrated in the Scripture.
This assertion of Paul would have no foundation : " What the
law could not do, God, sending his own Son in the likeness of
sinful flesh, and for sin, condemned sin in the flesh." (</) Nor
would there be any truth in what he teaches in another place,
that " the kindness and love of God our Saviour towards man
appeared " (r) in the gift of Christ as a Redeemer. To con-
clude, the Scripture no where assigns any other end, for which
the Son of God should choose to become incarnate, and should
also receive this command from the Father, than that he might
be made a sacrifice to appease the Father on our account.
" Thus it is written, and thus it behoved Christ to suffer ;
and that repentance should be preached in his name." (s)
" Therefore doth my Father love me, because I lay down my
life. This commandment have I received of my Father." {t)
" As Moses lifted up the serpent in the wilderness, even so
must the Son of man be lifted up." (u) Again : " Father, save
me from this hour ; but for this cause came I unto this
hour." (lo) " Father, glorify thy Son." (x) Where he clearly
assigns, as the end of his assumption of human nature, that it
was to be an expiatory sacrifice for the abolition of sins. For
the same reason, Zacharias pronounces that he is come, accord-
ing to the promise given to the fathers, " to give light to them
that sit in the shadow of death." (y) Let us remember that
all these things are spoken of the Son of God, " in whom,"
according to the testimony of Paul, " are hidden all the trea-
sures of wisdom and knowledge," {z) and besides whom he
glories in knowing nothing. («)

V. If any one object, that it is not evinced by any of these
things, that the same Christ, who has redeemed men from con-
demnation, could not have testified his love to them by assum-
ing their nature, if they had remained in a state of integrity
and safety, — we briefly reply, that since the Spirit declares
these two things, Christ's becoming our Redeemer, and his
participation of the same nature, to have been connected by
the eternal decree of God, it is not right to make any further
inquiry. For he who feels an eager desire to know something
more, not being content with the immutable appointment of
God, shows himself also not to be contented with this Christ,
who has been given to us as the price of our redemption.

(o) Heb. V. 1. (5) Luke xxiv. 46, 47. (r) John xvii. 1.

(;;) 2 Cor. v. 19. («) John x. 17, 18. (y) Luke i. 72, 79.

(q) Rom. viii. 3. (u) John iii. 14. (2) Col. ii. 3.

(r) Titus iii. 4. {w) John xii. 27. (a) 1 Cor. ii. 2.

424 INSTITUTES OF THE [bOOK n.

Paul not only tells us the end of his mission, but ascending to
the sublime mystery of predestination, very properly represses
all the licentiousness and prurience of the human mind, by de-
claring, that " the Father hath chosen us in Christ before the
foundation of the world, and predestinated us to the adoption
of children according to the good pleasure of his will, and
made us accepted in his beloved Son, in whom we have re-
demption through his blood." (b) Here the fall of Adam is
certainly not presupposed, as of anterior date ; but we have a
discovery of what was decreed by God before all ages, when
he determined to remedy the misery of mankind. If any ad-
versary object again, that this design of God depended on the
fall of man, which he foresaw, it is abundantly sufficient for me,
that every man is proceeding with impious presumption to ima-
gine to himself a new Christ, whoever he be that permits him-
self to inquire, or wishes to know, concerning Christ, any more
than God has predestinated in his secret decree. And justly
does Paul, after having been thus treating of the peculiar office
of Christ, implore, on behalf of the Ephesians, the spirit of
understanding, " that they may be able to comprehend what is
the breadth, and length, and depth, and height ; and to know
the love of Christ, which passeth knowledge ; " (c) as though
he would labour to surround our minds with barriers, that
wherever mention is made of Christ, they may not decline in
the smallest degree from the grace of reconciliation. Where-
fore, since " this is " testified by Paul to be " a faithful saying,
that Christ Jesus came into the world to save sinners," (d) I
gladly acquiesce in it. And since the same apostle in another
place informs us, that " the grace, which is now made manifest
by the gospel, was given us in Christ Jesus before the world
began," (e) I conclude that I ought to persevere in the same
doctrine with constancy to the end. This modesty is unrea-
sonably censured by Osiander, who in the present age has un-
happily agitated this question, which a few persons had slightly
touched before. He alleges a charge of presumption against
those who deny that the Son of God would have appeared in
the flesh, if Adam had never fallen, because this tenet is con-
tradicted by no testimony of Scripture ; as if Paul laid no
restraint on such perverse curiosity, when, after having spoken
of the accomplishment of our redemption by Christ, he imme-
diately adds this injunction: "Avoid foohsh questions." (/)
The frenzy of some, that have been desirous of appearing pro-
digiously acute, has proceeded to such a length as to question
whether the Son of God could assume the nature of an ass.

(b) Eph. i. 4, «fec. (c) Eph. iii. 18, 19. (d) 1 Tim. i. 15.

(e) 2 Tim. i. 9. (/) Titus iii. 9.

CHAP. XII.] CHRISTIAN RELIGION. 425

This monstrous supposition, which all pious persons justly ab-
hor and detest, Osiander excuses under this pretext, that it is
nowhere in Scripture expressly condemned ; as if, when Paul
esteems nothing valuable or worthy of being known but Christ
crucified, he would admit an ass to be the author of salvation !
Therefore he who in another place declares that Christ was ap-
pointed by the eternal decree of the Father as " the head
over all," (g) would never acknowledge any other who had not
been appointed to the office of a Redeemer.

VI. But the principle which he boasts is altogether fri-
volous. He maintains that man was created in the image of
God, because he was formed in the similitude of the future
Messiah, that he might resemble him whom the Father had
already decreed to clothe with flesh. Whence he concludes
that if Adam had never fallen from his primitive integrity,
Christ would nevertheless have become man. How nugatory
and forced this is, all who possess a sound judgment readily
perceive. But he supposes that he has been the first to dis-
cover wherein the Divine image consisted ; namely, that the
glory of God not only shone in those eminent talents with
which man was endued, but that God himself essentially re-
sided in him. Now, though I admit that Adam bore the Di-
vine image, inasmuch as he was united to God, which is the true
and consummate perfection of dignity, yet I contend that the
similitude of God is to be sought only in those characters of
excellence, with which God distinguished Adam above the
other creatures. And that Christ was even then the image of
God, is universally allowed ; and therefore whatever excellence
was impressed on Adam proceeded from this circumstance, that
he approached to the glory of his Maker by means of his only
begotten Son. Man, therefore, was made in the image of God,
and was designed to be a mirror to display the glory of his
Creator. He was exalted to this degree of honour by the
favour of the only begotten Son ; but I add, that this Son was
a common head to angels as well as to men ; so that the angels
also were entitled to the same dignity which was conferred on
man. And when we hear them called the "children of
God," (h) it would be unreasonable to deny that they have
some resemblance to their Father. But if he designed his
glory to be represented in angels as well as in men, and to be
equally conspicuous in the angelic as in the human nature,
Osiander betrays his ignorance and folly in saying that men
were preferred to angels, because the latter did not bear the
image of Christ. For they could not constantly enjoy the
present contemplation of God, unless they were like him. And

(g) Eph. i. 22. (A) Psalm Ixxxii. 6.

VOL. I. 54

42G INSTITUTES OF THE [bOOK IL

Paul teaches us that men are no otherwise renewed after the
image of God, than that if they be associated with angels, they
may be united together under one head, (i) Finally, if we
give credit to Christ, our ultimate felicity, when we shall be
received into heaven, will consist in being conformed to the
angels. But if Osiander may infer, that the primary exemplar
of the Divine image was taken from the human nature of
Christ, with the same justice may any other person contend,
that Christ must have been a partaker of the nature of angels,
because they likewise possess the image of God.

VII. Osiander, then, has no reason to fear, that God might
possibly be proved a liar, unless the decree concerning the in-
carnation of his Son had been previously and immutably fixed
in his mind. Because, though Adam had not fallen from his
integrity, yet he would have resembled God just as the angels
do ; and yet it would not have been necessary on that account
for the Son of God to become either a man or an angel. Nor
has he any cause to fear this absurdity, that if God had not
immutably decreed, before the creation of man, that Christ
should be born, not as a Redeemer, but as the first man, he
might lose his prerogative ; whereas now he would not have
become incarnate but for an accidental cause, that is, to re-
store mankind from ruin ; so that he might thence infer, that
Christ was created after the image of Adam. For why should
he dread, what the Scripture so plainly teaches, that he
was made like us in all things, sin excepted? (k) whence also
Luke hesitates not in his genealogy to call him " the son of
Adam." (I) I would also wish to know why Paul styles Christ
" the second Adam," (m) but because he was destined to be-
come man, in order to extricate the posterity of Adam from
ruin. If he sustained that capacity before the creation, he
ought to have been called " the first Adam." Osiander boldly
affirms, that because Christ was already foreknown as man in
the Divine mind, therefore men were formed in his likeness.
But Paul, by denominating him " the second Adam," places
the fall, whence arises the necessity of restoring our nature to
its primitive condition, in an intermediate point between the
first original of mankind and the restitution which we obtain
through Christ ; whence it follows that the fall was the cause
of the incarnation of the Son of God. Now, Osiander argues
unreasonably and impertinently, that while Adam retained his
integrity, he would be the image of himself, and not of Christ.
On the contrary, I reply, that although the Son of God had
never been incarnate, both the body and the soul of man
would equally have displayed the image of God ; in whose

(0 Col. ii. 10. (k) Heb. iv. 15. 0 Luke iii. 38. (m) 1 Cor. xv. 45, 47.

CHAP. XII.] CHRISTIAN RELIGION. 427

radiance it always appeared, that Clirist was truly the head,
possessing the supremacy over all. And thus we destroy that
futile subtilty raised by Osiander, that the angels would have
been destitute of this head, unless God had decreed to clothe
his Son with flesh, even without any transgression of Adam.
For he too inconsiderately takes for granted, what no wise
man will concede, that Christ has no supremacy over angels,
and that he is not their Prince, except in his human nature.
But we may easily conclude, from the language of Paul, that,
as the eternal Word of God, he is " the first-born of every
creature ; "(7^) not that he was created, or ought to be num-
bered among creatures, but because the holy state of the
world, adorned as it was at the beginning with consummate
beauty, had no other author ; and that afterwards, as man, he
was "the first begotten from the dead." For in one short
passage he proposes to our consideration both these points —
that all things were created by the Son, that he might have
dominion over angels ; and that he was made man, that he
might become our Redeemer, (o) Another proof of Osiander's
ignorance is his assertion, that men would not have had Christ
for their King, if he had not been incarnate ; as though the
kingdom of God could not subsist, if the eternal Son of God,
without being invested with humanity, uniting angels and men
in the participation of his glorious life, had himself held the su-
preme dominion ! But he is always deceived, or rather bewil-
ders himself, in this false principle, that the Church would have
been destitute of a head, if Christ had not been manifested in
the flesh ; as if, while he was head over angels, he could not
likewise by his Divine power preside over men, and by the
secret energy of his Spirit animate and support them, like his
own body, till they should be exalted to heaven, and enjoy the
life of angels ! These impertinencies, which I have thus far
refuted, Osiander esteems as incontrovertible oracles. Inebria-
ted by the charms of his own speculations, he is accustomed
to express himself in the language of ridiculous triumph, with-
out any suflicient cause. But he quotes one passage more,
which he asserts to be conclusive beyond all the rest ; that is,
the prophecy of Adam, who, when he saw his wife, said,
" This is now bone of my bone, and flesh of my flesh." (ja)
But how does he prove this to be a prophecy ? Because Christ,
according to Matthew, attributes the same language to God ;
as though every thing that God has spoken by men contained
some prophecy ! Then Osiander may seek for prophecies in
each of the precepts of the law, of which it is evident God
was the author. Besides, Christ would have been a low and
grovelling expositor, if he had confined himself to the literal

(re) Col. i. 15. (o) Col. i. 16, 18. (p) Gen. ii. 23.

42i8 INSTITUTES OF THE [bOOK II.

sense. Because he is treating, not of the mystical union, with
which he has honoured his Church, but only of conjugal
fidelity ; he informs us, that God had pronounced a husband
and wife to be one flesh, that no one might attempt by a
divorce to violate that indissoluble bond. If Osiander be dis-
pleased with this simplicity, let him censure Christ, because
he did not conduct his disciples to a mystery, by a more subtile
interpretation of the language of the Father. Nor does his
delirious imagination obtain any support from Paul, who, after
having said that " we are members of Christ's flesh," imme-
diately adds, " this is a great mystery." (q) For the apostle's
design was, not to explain the sense in which Adam spoke,
but, under the figure and similitude of marriage, to display the
sacred union which makes us one with Christ. And this is
implied in his very words ; for when he apprizes us that he is
speaking of Christ and the Church, he introduces a kind of
correction to distinguish between the law of marriage and
the spiritual union of Christ and the Church. Wherefore
this futile notion appears destitute of any solid foundation.
Nor do 1 think there will be any necessity for me to discuss
similar subtilties ; since the vanity of them all will be dis-
covered from the foregoing very brief refutation. But this
sober declaration will be amply sufiicient for the solid satis-
faction of the children of God ; that " when the fulness of the
time was come, God sent forth his Son, made of a woman,
made under the law, to redeem them that were under the
law." (r)

CHAPTER XIII.

Christ's assumption of real HUMANiTk'.

The arguments for the Divinity of Christ, which has already
been proved by clear and irrefragable testimonies, it would, I
conceive, be unnecessary to reiterate. It remains, then, for us
to examine, how, after having been invested with our flesh, he
has performed the office of a Mediator. Now, the reality of his
humanity was anciently opposed by the Manichseans and by
the Marcionites. Of whom the latter imagined to themselves
a visionary phantom instead of the body of Christ ; and the
former dreamed that he had a celestial body. But both these
potions are contrary to numerous and powerful testimonies of

(q) Eph. V. 30, 32. (r) Gal. iv. 4.

CHAP. XIII.] CHRISTIAN RELIGION. 429

Scripture. For the blessing is promised, neither in a heavenly
seed, nor in a phantom of a man, but in the seed of Abraham
and Jacob ; nor is the eternal throne promised to an aerial man,
but to the Son of David and the fruit of his loins, (s) Where-
fore, on his manifestation in the flesh, he is called the Son of
David and of Abraham, not because he was merely born of the
virgin after having been formed of some aerial substance ; but
because, according to Paul, he was " made of the seed of David
according to the flesh ; " as the same apostle in another place
informs us, that " according to the flesh " he descended from
the Jews, (t) Wherefore the Lord himself, not content with
the appellation of ma7i, frequently calls himself also the Son of
Man — a term which he intended as a more express declaration
6f his real humanity. As the Holy Spirit has on so many
occasions, by so many instruments, and with such great dili-
gence and simplicity, declared a fact by no means abstruse in
itself, who could have supposed that any mortals would have
such consummate impudence as to dare to obscure it with sub-
tilties ? But more, testimonies offer themselves, if we wished
to multiply them ; such as this of Paul, that " God sent forth
his Son made of a woman ; " (m) and innumerable others, from
which he appears to have been liable to hunger, thirst, cold,
and other infirmities of our nature. But from the multitude
we must chiefly select those, which may conduce to the edifi-
cation of our minds in true faith ; as when it is said, that " he
took not on him the nature of angels^ but he took on him
the seed of Abraham; " that he took flesh and blood, "that
through death he might destroy him that had the power of
death ; " for which cause he is not ashamed to call them bre-
thren ; that " in all things it behoved him to be made like unto
his brethren, that he might be a merciful and faithful high
priest ; " that " we have not a high priest which cannot be
touched with the feeling of oiu* infirmities ; " (x) and the like.
To the same purpose is what we have just before mentioned,
that it was necessary for the sins of the world to be expiated
in our flesh ; which is clearly asserted by Paul, (y) And cer-
tainly all that the Father has conferred on Christ, belongs to
us, because he " is the head, from whom the whole body is
fitly joined together, and compacted by that which every
joint supplieth." (z) There will otherwise be no propriety in
the declaration, " that God giveth the Spirit not by measure
unto him, that we may all receive of his fulness ; " (a) since
nothing would be more absiurd, than that God should be en-

(s) Gen. XU.3; xviii.18; xxii.18; xxvi. 4. Actsiii.25; u.30. Psalm cxxxii. 11.

Matt. i. 1.

(t) Rom. i. 3 ; ix. 5. (m) Gal. iv. 4. (z) Heb. ii. 14, 16, 17 ; iv. 15

{y) Rom. viii. 3. (z) Eph. iv. 15, 16. (a) John iii. 34 ; i. 16.

430 INSTITUTES OF THE [bOOK II.

riched in his essence by any adventitious gift. For this reason
also Christ himself says in another place, " For their sakes I
sanctify myself. " (6)

II. The passages which they adduce in confirmation of this
error, they most foolishly pervert ; nor do their frivolous sub-
tilties at all avail them in their endeavours to obviate the
arguments which I have advanced in defence of our sentiments.
Marcion imagines that Christ invested himself with a phantom
instead of a real body ; because he is said to have been " made
in the likeness of men," and to have been " found in fashion
as a man." (c) But in drawing this conclusion, he totally
overlooks the scope of Paul in that passage. For his design
is, not" to describe the nature of the body which Christ as-
sumed, but to assert that whilst he might have displayed his
Divinity, he manifested himself in the condition of an abject
and despised man. For, to exhort us to humility "by the ex-
ample of Christ, he shows, that being God, he might have in-
stantaneously made a conspicuous exhibition of his glory to the
world ; yet that he receded from his right, and voluntarily de-
based himself, for that he assumed the form of a servant, and
content with that humble station, suffered his Divinity to be
hidden behind the veil of humanity. The subject of this
statement, without doubt, is not the nature of Christ, but his
conduct. From the whole context also it is easy to infer, that
Christ humbled himself by the assumption of a real human na-
ture. For what is the meaning of this clause, '' that he was
found in fashion as a man," but that for a time his Divine glory
was invisible, and nothing appeared but the human form, in a
mean and abject condition ? For otherwise there would be no
foundation for this assertion of Peter, that he was " put to
death in the flesh, but quickened by the Spirit," [d) if the Son
of God had not been subject to the infirmities of human nature.
This is more plainly expressed by Paul, when he says, that
"he was crucified through weakness." (e) The same is con-
firmed by his exaltation, because he is positively asserted to
have obtained a new glory after his humiliation ; which could
only be applicable to a real man composed of body and soul.
Manichasus fabricates for Christ an aerial body ; because he is
called "the second Adam, the Lord from heaven." (/) But
the apostle in that place is not speaking of a celestial corporeal
essence, but of a spiritual energy, which, being difl"used from
Christ, raises us into life. That energy we have already seen
that Peter and Paul distinguish from his body. The orthodox
doctrine, therefore, concerning the body of Christ, is firmly es-

(i) John xvii. 10. (c) Phil. ii. 7, 8. {d) 1 Peter iii. 18.

(e) 2 Cor. xiii. 4. (/) 1 Cor. xv. 47.

CHAP. XIII.] CHRISTIAN RELIGION, 431

tablished by this very passage. For unless Christ had the
same corporeal nature with us, there would be no force in the
argument which Paul so vehemently urges, that if Christ be
risen from the dead, then we also shall rise ; that if we rise not,
neither is Christ risen, (g) Of whatever cavils either the an-
cient Manichseans, or their modern disciples, endeavour to avail
themselves, they cannot succeed. Their nugatory pretence
that Christ is called " the Son of man," because he was pro-
mised to men, is a vain subterfuge ; for it is evident that in the
Hebrew idiom, the iSo7i of man is a phrase expressive of a real
man. And Christ undoubtedly retained the phraseology of his
own language. There is no room for disputing what is meant
by the sons of Adam. And not to go any further, it will
be fully sufficient to quote a passage in the eighth psalm
which th^japostles apply to Christ: *' What is man, that thou
art mindful of him, or the son of man, that thou visitest him ? "
This phrase expresses the true humanity of Christ ; because,
though he was not immediately begotten by a mortal father,
yet his descent was derived from Adam. Nor would there
otherwise be any truth in what we have just quoted, that
Christ became a partaker of flesh and blood, that he might
bring many sons to glory — language which clearly styles him
to be a partaker of the same common nature with us. In the
same sense the apostle says, that ''both he that sane ti fie th and
they who are sanctified are all of one." For the context proves
that this refers to a community of nature ; because he immedi-
ately adds, " for which cause he is not ashamed to call them
brethren." (h) For if he hsid already said that the faithful are
of God, what reason could Jesus Christ have to be ashamed of
such great dignity ? But because Christ, of his infinite grace,
associates himself with those who are vile and contemptible, it
is therefore said that he is not ashamed. It is a vain objection
which they make, that on this principle the impious will be-
come the brethren of Christ ; because we know that the chil-
dren of God are born, not of flesh and blood, but of the Spirit
through faith ; therefore a community of nature alone is not
sufficient to constitute a fraternal union. But though it is
only to the faithful that the apostle assigns the honour of being
one with Christ, yet it does not follow that unbelievers are not,
according to the flesh, born of the same original ; as, when we
say that Christ was made man, to make us children of God,
this expression extends not to all men ; because faith is the
medium by which we are spiritually ingrafted into the body of
Christ. They likewise raise a foolish contention respecting
the appellation of first-born. They plead that Christ ought to

(g) 1 Cor. XV. 13, 14. (A) Heb. ii. 10, 11, 14.

432 INSTITUTES OF THE [bOOK II.

have been born at the beginning, immediately of Adam, in
order " thai he might be the first-born among many bre-
thren." (i) But the primogeniture attributed to him refers not
to age, but to the degree of honour and the eminence of power
which he enjoys. Nor is there any more plausibility in their
notion, that Christ is said to have assumed the nature of man,
and not of angels, because he received the human race into his
favour. For the apostle, to magnify the honour with which
Christ has favoured us, compares us with the angels, before
whom in this respect we are preferred, (k) And if the testi-
mony of Moses be duly considered, where he says that the
Seed of the woman shall bruise the head of the serpent, (^) it
will decide the whole controversy. For that prediction relates
not to Christ alone, but to the whole human race. Because
the victory was to be gained for us by Christ, God pronounces,
in general, that the posterity of the woman should be superior to
the devil. Whence it folloAvs, that Christ descended from the
human race ; because the design of God, in that promise to
Eve, was to comfort her with a good hope, that she might not
be overcome with sorrow.

III. Those passages, where Christ is called "the seed of
Abraham," and " the fruit of the body of David," they with
equal folly and wickedness involve in allegories. For if the
word seed had been used in an allegorical sense, Paul certainly
would not have been silent respecting it, where, without any
figure, he explicitly affirms, that there are not many sons of
Abraham who are Redeemers, but Christ alone, (m) Equally
imfounded is their notion, that Christ is called the Son of
David in no other sense, but because he had been promised,
and was at length manifested in due time. For after Paul has
declared him to have been "made of the seed of David," the
immediate addition of this phrase, " according to the flesh," (71)
is certainly a designation of nature. Thus also in another
place he calls him " God blessed for ever," and distmctly states
that he descended from the Jews "as concerning the flesh." (0)
Now, if he was not really begotten of the seed of David, what
is the meaning of this expression, " the fruit of his loins ? " (p)
What becomes of this promise, "Of the fruit of thy body Avill
I set upon thy throne ? " (q) They likewise trifle in a sophisti-
cal manner with the genealogy of Christ, as it is given by
Matthew. For though he mentions the parents of Joseph, and
not of Mary, yet as he was treating of a thing then generally
known, he thought it sufficient to show that Joseph descended
from the seed of David, while there could be no doubt that

(i) Rom. viii. 29. (/) Gen. iii. 15. (n) Rom. i. 3. (p) Acts ii. 30.

{k) Heb. ii. 16. (jn) Gal. iii. 16. (o) Rom. ix. 5. (q) Psalm cxxxii. 11.

CHAP. XIII.] CHRISTIAN RELIGION. 433

Mary was of the same family. But Luke goes further, with a
view to signify, that the salvation procured by Christ is com-
mon to all mankind; since Christ, the author of salvation, is
descended from Adam, the common parent of all. I grant,
indeed, that from the genealogy it cannot be inferred that
Christ is the Son of David, any otherwise than as he was born
of the Virgin. But the modern Marcionites, to give a plausi-
bility to their error, that Christ derived his body from nothing,
contend that women have no generative semen ; and thus they
subvert the elements of nature. But as this is not a theologi-
cal question, and the arguments which they adduce are so futile
that there will be no difficulty in repelling them, I shall not
meddle with points belonging to philosophy and the medical
art. It will be sufficient for me to obviate the objection
which they allege from the Scripture, namely, that Aaron
and Jehoiada married wives of the tribe of Judah ; and thus,
if women contain generative semen, the distinction of tribes
was confounded. But it is suificiently known, that, for the
purposes of political regulation, the posterity is always reck-
oned from the father ; yet that the superiority of the male sex
forms no objection to the cooperation of the female semen
in the process of generation. This solution extends to all the
genealogies. Frequently, when the Scripture exhibits a cata-
logue of names, it mentions none but men ; is it therefore to
be concluded that women are nothing ? Even children them-
selves know that women are comprehended under their hus-
bands. For this reason women are said to bear children to
their husbands, because the name of the family always remains
with the males. Now, as it is a privilege conceded to the
superiority of the male sex, that children should be accounted
noble or ignoble, according to the condition of their fathers, so,
on the other hand, it is held by the lawyers, that in a state of
slavery the offspring follows the condition of the mother.
Whence we may infer, that the offspring is produced partly
from the seed of the mother ; and the common language of all
nations implies that mothers have some share in the generation
of children. This is in harmony with the Divine law, which
otherwise would have no ground for the prohibition of the
marriage of an uncle with his sister's daughter ; because in
that case there would be no consanguinity. It would also be
laAvful for a man to marry his uterine sister, provided she were
begotten by another father. But while I grant that a passive
power is ascribed to women, I also maintain that the same that
is affirmed of men is indiscriminately predicated of them. Nor
is Christ himself said to be "made" by a woman, but "of a
woman." (r) Some of these persons, casting off all modesty,

(r) Gal. iv. 4.

VOL. I. 55

434 INSTITUTES OF THE [bOOK II.

impudently inquire, whether we choose to say that Christ
was procreated from the menstrual seed of the Virgin. I
will inquire, on the other hand, whether he was not united
with the blood of his mother ; and this they must be con-
strained to confess. It is properly inferred, therefore, from
the language of Matthew, that inasmuch as Christ was begot-
ten of Mary, (s) he was procreated from her seed ; as when
Booz is said to have been begotten of Raliab, (t) it denotes a
similar generation. Nor is it the design of Matthew here to de-
scribe the Virgin as a tube through which Christ passed, but
to discriminate this miraculous conception from ordinary gen-
eration, in that Jesus Christ was generated of the seed of
David by means of a Virgin. In the same sense, and for the
same reason that Isaac is said to have been begotten of Abra-
ham, Solomon of David, and Joseph of Jacob, so Christ is said
to have been begotten of his mother. For the evangelist has
written the whole of his account upon this principle ; and to
prove that Christ descended from David, he has contented
himself with this one fact, that he was begotten of Mary.
Whence it follows, that he took for granted the consanguinity
of Mary and Joseph.

IV. The absurdities, with which these opponents wish to
press us, are replete with puerile cavils. They esteem it mean
and dishonourable to Christ, that he should derive his descent
from men ; because he could not be exempt from the universal
law, which concludes all the posterity of Adam, without excep-
tion, under sin. (v) But the antithesis, which we find in Paul,
easily solves this difficulty : " As by one man sin entered into
the world, and death by sin, even so by the righteousness of
one, the grace of God hath abounded." (w) To this the fol-
lowing passage corresponds : " The first man is of the earth,
earthy; the second man is the Lord from heaven." (x) There-
fore the same apostle, in another place, by teaching us that
Christ was " sent in the likeness of sinful flesh " (y) to satisfy
the law, expressly distinguishes him from the common condition
of mankind ; so that he is a real man, and yet free from all
fault and corruption. They betray their ignorance in arguing
that, if Christ is perfectly immaculate, and was begotten of
the seed of Mary, by the secret operation of the Spirit, then it
follows that there is no impurity in the seed of women, but
only in that of men. For we do not represent Christ as per-
fectly immaculate, merely because he was born of the seed of
a woman unconnected with any man, but because he was sanc-
tified by the Spirit, so that his generation was pure and holy,
such as it would have been before the fall of Adam. And it

(5) Matt. i. 16. tj 1]? tyivvti^t; 'Iiinovg.

(t) Matt. i. 5. 2:uXu<i>v Si fytviijot tov Bool cx rrjc ' Pa/a/i.

(v) Gal. iii. 22. {w) Rom. v. 12, 15, Id. (x) 1 Cor. xv. 47. (y) Rom. viii. 3.

CHAP. XIV.] CHRISTIAN RELIGION. 435

is a fixed maxim with us, that whenever the Scripture men-
tions the purity of Christ, it relates to a real humanity ; be-
cause to assert the purity of Deity would be quite unnecessary.
The sanctification, also, of which he speaks in the sev^enteenth
chapter of John, (z) could have no reference to the Divine
nature. Nor do we, as they pretend, imagine two kinds of
seed in Adam, notwithstanding Christ was free from all con-
tagion. For the generation of man is not naturally and
originally impure and corrupt, but only accidentally so, in
consequence of the fall. Therefore we need not wonder, that
Christ, who was to restore our integrity, was exempted from
the general corruption. But what they urge on us as an ab-
surdity, that if the Word of God was clothed with flesh, it was
therefore confined within the narrow prison of an earthly body,
is mere impudence ; because, although the infinite essence of
the Word is united in one person with the nature of man, yet
we have no idea of its incarceration or confinement. For the
Son of God miraculously descended from heaven, yet in such
a manner that he never left heaven ; he chose to be mira-
culously conceived in the womb of the Virgin, to live on the
earth, and to be suspended on the cross ; and yet he never
ceased to fill the universe, in the same manner as from the be-
ginning.

CHAPTER XIY.

THE UNION OF THE TWO NATURES CONSTITUTING THE PERSON
OF THE MEDIATOR.

When it is said that " the Word was made flesh," (a) this is
not to be understood as if the Word was transmuted into flesh,
or blended with flesh. Choosing from the womb of the Vn-gin
a temple for his residence, he who was the Son of God, be-
cam'^- also the Son of man, not by a confusion of substance,
but by a unity of person. For we assert such a connection
and union of the Divinity with the humanity, that each nature
retains its properties entire, and yet both together constitute
one Christ. If any thing among men can be found to resemble
so great a mystery, man himself appears to furnish the most
apposite similitude ; being evidently composed of two sub-
stances, of which, however, neither is so confounded with the
other, as not to retain its distinct nature. For the soul is not

(z) John xvii. 19. (a) John i. 14.

436 INSTll"UTES OF THE [bOOK II.

the body, nor is the body the soul. Wherefore that is pre-
dicated separately of the soul, which cannot be at all applied
to the body. On the contrary, that is predicated of the body,
which is totally incompatible with the soul. And that is pre-
dicated of the whole man, which cannot with propriety be
understood either of the soul or of the body alone. Lastly,
the properties of the soul are transferred to the body, and the
properties of the body to the soul ; yet he that is composed of
these two parts is no more than one man. Such forms of ex-
pression signify that there is in man one person composed of
two distinct parts ; and that there are two different natures
united in him to constitute that one person. The Scriptures
speak in a similar manner respecting Christ. They attribute
to him, sometimes those things which are applicable merely to
his humanity ; sometimes those things which belong peculiarly
to his Divinity ; and not unfrequently those things which com-
prehend both his natures, but are incompatible Avith either of
them alone. And this union of the two natm-es in Christ they
so carefully maintain, that they sometimes attribute to one
what belongs to the other — a mode of expression which the
ancient writers called a communication of properties.

II. These things might be liable to objection, if the Scripture
did not abound with passages, which prove that none of them
is of human invention. What Christ asserted concerning him-
self, " Before Abraham was, I am," (b) was very inapplicable
to his humanity. I am av\"are of the cavil with which erro-
neous spirits would corrupt this passage, — that he was before
all ages, because he was even then foreknown as the Re-
deemer, as well in the decree of the Father, as in the minds
of the faithful. But as he clearly distinguishes the day of his
manifestation from his eternal essence, and professedly urges
his antiquity, in proof of his possessing an authority in which
he excels Abraham, there is no doubt that he challenges to
himself what is peculiar to the Deity. Paul asserts him to be
" the first-born of every creature, that he is before all things,
and that by him all things consist : " (c) he declares himself,
that he " had a glory with the Father before the world
was," (d) and that he cooperates with the Father, (e) These
things are equally incompatible with humanity. It is certain
that these, and such as these, are peculiar attributes of Divi-
nity. But when he is called the " servant " of the Father ; (/)
when it is stated that he " increased in wisdom and stature,
and in favour with God and man ; " (g) that he seeks not his
own glory ; that he knows not the last day ; that he speaks
not of himself ; that he does not his own will ; that he was

(b) John viii. 58. (d) John xvii. 5. (/) Isaiah xlii. 1.

(c) Col. i. 15. (e) John v. 17. (g) Luke ii. 52.

CHAP, XIV.] CHRISTIAN RELIGION. 437

seen and handled ; (A) all this belongs solely to his humanity.
For as he is God, he is incapable of any augmentation what-
ever ; he does all things for his own glory, and there is nothing
concealed from him ; he does all things according to the de-
cision of his own will, and is invisible and intangible. And
yet he ascribes these things not to his human nature separate-
ly, but to himself, as though they belonged to the person of
the Mediator. But the communication of properties is exem-
plified in the assertion of Paul that " God purchased the
Church with his own blood," (i) and that " the Lord of glory "
was " crucified." (A-) Also in what John says, that they had
" handled the Word of life." (Z) God has no blood ; he is not
capable of suifering, or of being touched with hands ; but since
he, who was at once the true God and the man Christ Jesus,
was crucified and shed his blood for us, those things which
were performed in his human nature are improperly, yet not
without reason, transferred to the Divinity. There is a simi-
lar example of this, where John teaches us, that "God laid
down his life for us." (m) There also the property of the
humanity is transferred to the other nature. Again, when
Christ, while he still lived on the earth, said, " No man hath
ascended up to heaven, but he that came down fom heaven,
even the Son of man which is in heaven : " (n) as man, and in
the body which he had assumed, he certainly was not at that
time in heaven, but because he was both God and man, on
account of the union of both natures, he attributed to one
what belonged to the other.

III. But the clearest of all the passages declarative of the
true substance of Christ are those which comprehend both the
natures together ; such as abound in the Gospel of John. For
it is not with exclusive reference to the Deity or the humanity,
but respecting the complex person composed of both, that we
find it there stated ; that he has received of the Father power
to forgive sins, to raise up whom he will, to bestow righteous-
ness, holiness, and salvation ; that he is appointed to be the
Judge of the living and the dead, that he may receive the
same honour as the Father ; (o) finally, that he is " the light of
the world," " the good shepherd," " the only door," " the true.
vine." (p) For with such prerogatives was the Son of God invest-
ed at his manifestation in the flesh ; which although he enjoyed
with the Father before the creation of the world, yet not in the
same manner or on the same account ; and which could not be
conferred on a mere man. In the same sense also it is reasonable
to understand the declaration of Paul, that after the last judgment

(/t) John viii. 50. Mark xiii. 32. John xiv. 10 ; vi. 38. Luke xxiv. 39.

(i) Acts XX. 28. (k) 1 Cor. ii. 8. (I) 1 John i. 1. (m) 1 John iii. 16.

(n) John iii. 13. (o) John i. 29 ; v. 21 — 23. (//) John ix. 5 ; x. 9, 11 ; xv. 1.

438 INSTITUTES OF THE [bOOK II.

Christ " shall deliver up the kingdom to God, even the Fa-
ther." (q) Now, the kingdom of the Son of God, whidi had no
beginning, will never have any end. But as he concealed him-
self under the meanness of the flesh, and humbled himself by assu-
ming the form of a servant, and laid aside his external majesty in
obedience to the Father, (r) and after having undergone this
humiliation, was at length crowned with glory and honour, and
exalted to supreme dominion, (s) that before him " every knee
should bow ; " (^) so he shall then surrender to the Father that
name and crown of glory, and all that he has received from
the Father, ''that God may be all in all."(M) For why
has power and dominion been given to him, but that the
Father may rule us by his hand ? In this sense he is also
said to sit at the right hand of the Father. But this is only
temporary, till we can enjoy the immediate contemplation
of the Deity. And here it is impossible to excuse the error
of the ancients, who, for want of sufficient attention to
the person of the Mediator, obscure the genuine sense of
almost all the doctrine which we have in the Gospel of John,
and involve themselves in many difficulties. Let this maxim,
then, serve us as a key to the true sense, that those things
which relate to the office of the Mediator, are not spoken
simply of his Divine or of his human nature. Christ there-
fore will reign, till he comes to judge the world, forasmuch
as he connects us with the Father as far as is compatible with
our infirmity. But when we shall participate the glory of
heaven, and see God as he is, then, having fulfilled the office
of Mediator, he will cease to be the ambassador of the Father,
and will be content with that glory which he enjoyed before
the creation of the world. Nor is the title of Lord peculiarly
applied to the person of Christ in any other respect, than as it
marks an intermediate station between God and us. This is
the meaning of that expression of Paul, " One God, of whom
are all things ; and one Lord, by whom are all things ; " (w)
namely, to whom the Father has committed a temporary do-
minion, till we shall be admitted to the immediate presence of
his Divine majesty ; which will be so far from sustaining any
diminution by his surrender of the kingdom to the Father, that
it will exhibit itself in far superior splendour. For then also
God will cease to be the head of Christ, because the Deity of
Christ himself, which is still covered with a veil, will shine
forth in all its native effulgence.

' IV. And this observation, if the reader make a judicious
application of it, will be of great use towards the solution of
many difficulties. For it is surprising how much ignorant

(o) 1 Cor. XV. 24. (s) Heb. ii. 7. (u) 1 Cor. xv. 28.

(r) Pliil. ii. 8. [t) Phil. ii. 10. (w) 1 Cor. viii. 6.

CHAP. XIV.] CHRISTIAN RELIGION. 439

persons, and even some who are not altogether destitute of
learning, are perplexed by such forms of expression, as they
find attributed to Christ, which are not exactly appropriate
either to his Divinity or to his humanity. This is for want o.f
considering that they are applicable to his complex person, con-
sisting of God and man, and to his office of Mediator. And
indeed we may see the most beautiful coherence between all
these things, if they have only a sober expositor, to examine
such great mysteries with becoming reverence. But these fu-
rious and frantic spirits throw every thing into confusion.
They lay hold of the properties of his humanity, to destroy
his Divinity ; on the other hand, they catch at the attributes
of his Divinity, to destroy his humanity ; and by what is spo-
ken of both natures united, but is applicable separately to
neither, they attempt to destroy both. Now, what is this but
to contend that Christ is not man, because he is God; that he
is not God, because he is man ; and that he is neither man nor
God, because he is at once both man and God ? We conclude,
therefore, that Christ, as he is God and man, composed of these
two natures united, yet not confounded, is our Lord and the
true Son of God, even in his humanity ; though not on ac-
count of his humanity. For we ought carefully to avoid the
error of Nestorius, who, attempting rather to divide than to
distinguish the two natures, thereby imagined a double Christ.
This we find clearly contradicted by the Scripture, where the
appellation of " the Son of God " is given to him who was
born of the Virgin, and the Virgin herself is called " th(i mo-
ther of our Lord." {x) We must also beware of the error of
Eutyches, lest while we aim to establish the unity of Christ's
person, we destroy the distinction of his two natures. For we
have already cited so many testimonies, where his Divinity is
distinguished from his humanity, and the Scripture abounds
with so many others, that they may silence even the most con-
tentious. I shall shortly subjoin some, in order to a more
complete refutation of that notion. At present one passage
shall suffice us ; for Christ would not have styled his body " a
temple," {y) if it had not been the residence of the Divmity,
and at the same time distinct from it. Wherefore, as Nestorius
was justly condemned in the council of Ephesus, so also was
Eutyches afterwards in the councils of Constantinople and
Chalcedon ; for to confound the two natures in Christ, and to
separate them, are equally wrong.

V. But in our time also there has arisen a heretic equally
pestilent, Michael Servetus, who in the place of the Son of
God has substituted an imaginary being composed of the

(z) Luke i. 35, 43. (ij) John ii. 19.

440 INSTITUTES OF THE [bOOK II.

essence of God, spirit, flesh, and three uncreated elements.
In the first place, he denies Christ to be the Son of God,
in any other respect than as he was begotten by the Holy
Spirit in the womb of the Virgin. But his subtlety tends
to subvert the distinction of the two natures, and thereby to
represent Christ as something composed of God and man,
and yet neither God nor man. For this is the principal
point which he constantly endeavours to establish, that be-
fore Christ was manifested in the flesh, there were in God
only some shadowy figures ; the truth or effect of which had
no real existence till the Word, who had been destined to this
honour, actually began to be the Son of God. Now, we con-
fess that the Mediator, who was born of the Virgin, is pro-
perly the Son of God. Nor indeed could the man Christ be
a mirror of the inestimable grace of God, if this dignity had
not been conferred on him, to be, and to be called, " the
only begotten Son of God." The doctrine of the Church,
however, remains unshaken, that he is accounted the Son
of God, because, being the Word begotten by the Father be-
fore all ages, he assumed the human nature in a hypostatical
union. By the " hypostatical union " the ancients expressed
the combination of two natures constituting one person. It
w:as invented to refute the error of Nestorius, who imagined
the Son of God to have dwelt in flesh in such a manner
as, notwithstanding that, to have had no real humanity.
Servetus falsely accuses us of making two Sons of God,
when we say that the eternal Word was the Son of God,
before he was clothed with flesh ; as though we affirmed
any other than that he was manifested in the flesh. For if
he was God before he became man, it is not to be inferred
that he began to be a new God. There is no more absur-
dity in affirming that the Son of God appeared in the flesh,
who nevertheless was always the Son of God by eternal
generation. This is implied in the words of the angel to
Mary : " That holy thing which shall be born of thee shall
be called the Son of God; "(5:) as though he had said, that
the name of the Son, which had been in obscurity under the
law, was about to be celebrated and universally known.
Consistent with this is the representation of Paul ; that
through Christ we are the sons of God, and may freely and
confidently cry, Abba, Father, (a) But were not the holy
patriarchs in ancient times numbered among the children of
God ? Yes ; and depending on this claim, they invoked God
as their Father. But because, since the introduction of the
only begotten Son of God into the world, the celestial pa-
ternity has been more clearly revealed, Paul mentions this

(z) Luke i. 35. (a) Rom. viii. 15. Gal. iv. 5, 6.

CHAP. XIV.] CHRISTIAN RELIGION. 441

as the privilege of the kingdom of Christ. It must, however,
be steadily maintained, that God never was a Father, either
to angels or to men, but with reference to his only begotten
Son ; and especially that men, whom their own iniquity
renders odious to God, are his sons by gratuitous adoption,
because Christ is his Son by nature. Nor is there any force
in the cavil of Servetus, that this depends on the filiation
which God has decreed in himself; because we are not here
treating of figures, as expiation was represented by the blood
of the sacrifices : but as they could not be the sons of God in
reality, unless their adoption were founded on this head, it is
unreasonable to detract from the head, that which is common
t^o all the members. I go further : since the Scripture calls an-
gels " the children of God," (b) whose enjoyment of such high
dignity depended not on the future redemption, yet it is ne-
cessary that Christ should precede them in order, seeing it is
by him that they are connected with the Father. I will brief-
ly repeat this observation, and apply the same to the human
race. Since angels and men were originally created in such a
condition, that God was the common Father of both, if there
be any truth in the assertion of Paul, "that Christ was before
all things, the head of the body, and the first-born of every
creature, that in all things he might have the preeminence," (c)
I conceive I am right in concluding, that he was also the Son.
of God before the creation of the world.

VI. But if his filiation (so to speak) commenced at the time
of his manifestation in the flesh, it will follow that he was the
Son also in respect of his human nature. Servetus and other
heretics maintain that Christ, who appeared in the flesh, was
the Son of God ; because out of the flesh he could not be enti-
tled to this appellation. Now, let them answer me, whether he be
the Son according to both natures, and in respect of both. So.
indeed they idly pretend ; but Paul teaches us very differently.
We confess that Christ is called " the Son " in his human
nature, not as the faithful are, merely by adoption and grace,
but the true and natural, and therefore the only Son ; that by
this character he may be distinguished from all others. For
we, who are regenerated to a new life, are honoured by God
with the title of sons ; but the appellation of " his true and
only begotten Son " he gives to Christ alone. But among
such a multitude of brethren, how can he be the only Son,
unless he possess by nature what we have received as a gift ?
And we extend this honour to the whole person of the Media-
tor, that he who was born of the Virgin, and offered hnnself
on the cross as a victim to the Father, is truly and properly

(b) Psalm Ixxxii. 6. (c) Col. i. 15—18.

VOL. I. 56

442 INSTITUTES OF THE [bOOK II.

the Son of God ; but nevertheless with respect to his Deity, as
Paul suggests, when he says that he was " separated unto the
gospel of God, which he had promised afore, concerning his
Son Jesus Christ our Lord, which was made of the seed of
David according to the flesh, and declared to be the Son of
God with power." (d) When he distinctly denominates him
the Son of David according to the flesh, why should he parti-
cularly say that he was declared to be the Son of God with
power, unless he intended to suggest that this dignity depend-
ed not on that flesh, but on something else ? For in the same
sense in which he says in another place that "he was cruci-
fied through weakness, yet that he liveth by the power of
God," so in this passage he introduces the difference between
the two natures. They certainly must be constrained to admit,
that as he has received of his mother that which causes him to
be called the Son of David, so he has from his Father that which
constitutes him the Son of God, and that this is something dis-
tinct and different from his humanity. The Scripture distin-
guishes him by two names, calling him sometimes " the Son of
God," sometimes " the Son of man." With respect to the lat-
ter, it cannot be disputed that he is styled the " Son of man,"
in conformity to the common idiom of the Hebrew language,
because he is one of the posterity of Adam, I contend, on the
other hand, that he is denominated "the Son of God " on
account of his Deity and eternal existence ; because it is
equally reasonable that the appellation of " Son of God " should
be referred to the Divine nature, as that that of " Son of man "
should be referred to the human nature. In short, in the pas-
sage which I have cited, "that he, who was made of the seed
of David according to the flesh, was declared to be the Son of
God with power," Paul intends the same as he teaches us in
another place, that " Christ, who as concerning the flesh came
of the Jews, is God blessed for ever." But if the distinction
of the two natures be expressed in both these passages, by
what authority will they deny that he is the Son of God in
respect of his Divine nature, who according to the flesh is
likewise the Son of man ?

VII. They clamorously urge in support of their error that
God is said " not to have spared his own Son," (e) and that
the angel directed that the very same Avho was to be born of
the Virgin, should be called " the Son of the Highest." (/)
But to prevent their glorying in so futile an objection, let
them accompany us in a brief examination of the validity of
their reasoning. For if it be rightly concluded, that he began
to be the Son of God at his conception, because he that is

(d) Rom. i. 1—4. (e) Rom. viii. 32. (/) Luke i. 32.

CHAP. XIV.] CHRISTIAN RELIGION. 443

conceived is called his Son, it will follow that he began
to be the Word at his manifestation in the flesh, because John
tells us that " he declares that, which his hands have handled,
of the Word of life."(^) So when they read the following
address of the prophet, " Thou, Bethlehem Ephratah, though
thou be little among the thousands of Judah, yet out of thee
shall he come forth unto me that is to be Ruler in Israel,
whose goings forth have been from of old, from everlasting, or
irom the days of eternity," [h) what interpretation will they
be obliged to adopt, if they determine to pursue such a mode
of argumentation ? For I have declared that we by no means
coincide with Nestorius, who imagined two Christs. Accord-
ing to our doctrine, Christ has made us the sons of God,
together with himself, by the privilege of a fraternal union,
because he is, in our nature which he assumed, the only begot-
ten Son of God. And Augustine judiciously apprizes us, " that
it is an illustrious mirror of the wonderful and singular grace
of God, that Jesus Christ, considered as man, obtained honour
which he could not merit." From his very birth, therefore,
was Christ adorned, even in his human nature, with the dignity
of being the Son of God. Yet in the unity of person we must
not imagine such a confusion, as to destroy that which is pe-
culiar to Deity. For it is no more unreasonable, that the eter-
nal Word of God and the man Christ Jesus, the two natures
being united into one person, should be called the Son of God
in different senses, than that he should be styled, in various
respects, sometimes the Son of God, sometimes the Son of man.
Nor are we any more embarrassed with the other cavil of Ser-
vetus, that before Christ appeared in the flesh, he is no where
called the Son of God, but in a figurative sense. For though
the description of him then was rather obscure, yet since it has
now been clearly proved, that he was the eternal God no
otherwise than as he was the Word begotten of the eternal
Father, and that this name is applicable to him in the character
of Mediator which he has assumed, only because he is God
manifested in the flesh ; and that God the Father would not
have been thus denominated from the beginning, unless there
had even then been a mutual relation to the Son, Avho is the
source of all kindred or paternity in heaven and in earth ; (^) the
inference is clear, that even under the law and the prophets he
was the Son of God, before this name was commonly used in
the Church. If the contention be merely about the word,
Solomon, in speaking of the infinite sublimity of God, afiirms
his Son to be incomprehensible as well as himself : " What is
his name," says he, "and what is his Son's name, if thou
canst tell ? " {k) I am aware that this testimony will not have

{g) 1 John i. 1. (/t) Micah v. 2. (() Eph. iii. 15. (A) Prov. xxx. 4.

44)4 INSTITUTES OF THE [bOOK II.

sufficient weight with contentious persons, nor indeed do I lay
much stress on it, only that it fixes the charge of a malicious
cavil on those who deny that Christ is the Son of God, any
otherwise than because he has become man. It must also be
remarked that all the most ancient writers have with one ac-
cord so unequivocally asserted the same doctrine, that it argues
impudence equally ridiculous and detestable in those who dare
to represent us as opposing Irenasus and Tertullian, who both
acknowledge that Jesus Christ, who at length made a visible
appearance, was always the invisible Son of God.

VIII. But although Servetus has accumulated many hor-
rible and monstrous notions, to which some of his brethren, per-
haps, would refuse to subscribe, yet, whoever they are that
acknowledge not Christ to be the Son of God, except in the
human nature, if we press them closely, we shall find that this
title is admitted by them on no other ground than because
he was conceived of the Holy Spirit in the womb of the Vir-
gin ; as the Manichseans formerly pretended that man received
his soul by emanation from God, because it is said that God
breathed into Adam the breath of life. (/) For they lay such
stress on the name of Son, that they leave no difference be-
tween the two natures, but tell us, in a confused manner, that
Christ is the Son of God, considered as man, because his
human nature was begotten by God. Thus the eternal gene-
ration of Wisdom, of which Solomon speaks, (ni) is destroyed,
and no notice is taken of the Deity in the Mediator, or a phan-
tom is substituted instead of his humanity. It might indeed
be useful to refute the grosser fallacies of Servetus, with which
he has fascinated himself and others, that the pious reader, ad-
monished by this example, may preserve himself within the
bounds of sobriety and modesty ; yet I conceive this will be
unnecessary here, as I have already done it in a separate trea-
tise. The substance of them all is, that the Son of God was
from the beginning an ideal existence, and that even then he
was predestinated to be a man who was to be the essential image
of God. Nor does he acknowledge any other word of God
than what consists in an external splendour. His generation
he explains thus : that there existed in God from the beginning
a will to beget a Son, which was carried into effect by his
actual formation. He likewise confounds the Spirit with the
Word, by asserting that God distributed the invisible Word
and Spirit into body and soul. In short, he puts the prefigu-
ration of Christ in the place of his generation ; and affirms
that he v/ho was then in external appearance a shadowy Son,
was at length begotten by the Word, to which he attributes
the jDroperties of seed. Whence it will follow, that the mean-

(Z) Gen. ii. 7. (?«) Prov. viii. 22, &c.

CHAP. XV.] CHRISTIAN RELIGION. 445

est animals are equally the children of God, because they were
created of the original seed of the Word of God. For though
he compounds Christ of three uncreated elements, to counte-
nance the assertion that he is begotten of the essence of God,
yet he pretends him to have been the first-born among crea-
tures in such a sense, that even inanimate substances, according
to their rank, possess the same essential Divinity. And that
he may not seem to despoil Christ of his Deity, he asserts that
his flesh is coessential with God, and that the Word was made
flesh by a conversion of the humanity into Deity. Thus, while
he cannot conceive Christ to be the Son of God, unless his
flesh proceeded from the essence of God, and were reconverted
into Deity, he annihilates the eternal hypostasis of the Word,
and deprives us of the Son of David, the promised Redeemer.
He frequently indeed repeats this, that the Son was begotten
of God by knowledge and predestination, but that at length he
was made man of those materials, which in the beginning ap-
peared with God in the three elements, and which afterwards
appeared in the first light of the world, in the cloud, and in
the pillar of fire. Now, how shamefully he contradicts himself,
it would be too tedious to relate. From this sum .nary the
judicious reader will conclude, that by the subtle fallacies of
this heretic, the hope of salvation is completely extinguished.
For if the body were the Deity itself, it would no longer be
the temple of it. Now, we can have no Redeemer, except
him who became man, by being really begotten of the seed
of Abraham and David according to the flesh. Servetus makes
a very improper use of the language of John, that " the word
was made flesh ; " for while it opposes the^error of Nestorius,
it is as far from afl'oitling the least countenance to this impious
notion, which originated with Eutyches. The sole design of
the evangelist was, to assert the union of the two natures in
one person.

CHAPTER XV.

THE CONSIDERATION OF CHRIST's THREE OFFICES, PROPHETI-
CAL, REGAL, AND SACERDOTAL, NECESSARY TO OUR KNOWING
THE END OF HIS MISSION FROM THE FATHER, AND THE
BENEFITS WHICH HE CONFERS ON US.

It is a just observation of Augustine, that although heretics
profess the name of Christ, yet he is not a foundation to them
in common with the pious, but remains exclusively the foun-

446 INSTITUTES OF THE [bOOK IX,

dation of the Church ; because, on a dihgent consideration of
what belongs to Christ, Christ will be found among them only
in name, not in reality. Thus the Papists in the present age,
although the name of the Son of God, the Redeemer of the
world, be frequently in their mouths, yet since they are con-
tented with the mere name, and despoil him of his power and
dignity, these words of Paul, "not holding the head," (n) are
truly applicable to them. Therefore, that faith may find in
Christ a solid ground of salvation, and so may rely on him, it
is proper for us to establish this principle, that the office which
was assigned to him by the Father consists of three parts. For
he was given as a Prophet, a King, and a Priest ; though we
should derive but little benefit from an acquaintance with
these names, unaccompanied with a knowledge of their end
and use. For they are likewise pronounced among the Pa-
pists, but in a frigid and unprofitable manner, while they are
ignorant of what is included in each of these titles. We
have before observed, that although God sent prophets one
after another in a continual succession, and never left his
people destitute of useful instruction, such as was sufficient for
salvation, yet the minds of the pious were always persuaded,
that the full light of understanding was not to be expected till
the advent of the Messiah. And that this opinion had even
reached the Samaritans, notwithstanding they had never been
acquainted with the true religion, appears from the speech of
the woman : " When Messias is come, he will tell us all
things." (o) Nor had the Jews entertained this sentiment
without sufficient ground, but believed as they had b^en
taught by infallilrle oracles. One of the most remarkable
is this passage of Isaiah : " Behold, I have given him for a
witness to the people, a leader and commander to the peo-
ple ;" (ja) just as he had before styled him "the Wonderful
Counsellor." (q) In the same manner the apostle, with a view
to display the perfection of the evangelical doctrine, after
having said, that " God at sundry times and in divers manners
spake unto the fathers by the prophets," adds, that he " hath
in these last days spoken unto us by his Son." (r) But be-
cause it was the office of all the prophets to keep the Church
in a state of suspense and expectation, and also to support it
till the advent of the Mediator, we therefore find the faithful
complaining, in their dispersion, that they were deprived of
this ordinary blessing : " We see not our signs : there is no
more any prophet : neither is there among us any that know-
eth how long." (s) At length, when Christ was at no great

(w) Col. ii. 19. (p) Isaiah Iv. 4. (r) Heb. i. 1, 2.

(o) John iv. 25. (q) Isaiah ix. 6. (s) Psalm Ixxiv. 9.

CHAP.

XV.] CHRISTIAN RELIGION. 447

distance, a time was prefixed for Daniel to seal up the vision
and prophecy, not only to authenticate the prediction it con-
tained, but in order that the faithful might patiently bear for a
time the want of prophets, because the plenitude and conclu-
sion of all revelations was near at hand, (t)

II. Now, it is to be observed, that the appellation of '' Christ "
belonsfs to these three offices. For we know that under the
law not only priests and kings, but prophets also, were anointed
with holy oil. Hence the celebrated title of " Messiah" was
given to the promised Mediator. But though I confess that he
was called the Messiah with particular reference to his king-
dom, as I have already shown, yet the prophetical and sacerdo-
tal unctions have their respective places, and must not be
neglected by us. The former is expressly mentioned by Isaiah
in these words : " The Spirit of the Lord God is upon me j
because the Lord hath anointed me to preach good tidings unto
the meek ; he hath sent me to bind up the broken-hearted, to
proclaim liberty to the captives, to proclaim the acceptable year
of the Lord." (m) We see that he was anointed by the Spirit,
to be a preacher and witness of the grace of the Father ; and
that not in a common manner ; for he is distinguished from
other teachers, who held a similar office. And here again it
must be remarked, that he received this unction, not only for
himself, that he might perform the office of a teacher, but for
his whole body, that the preaching of the gospel might con-
tinually be attended with the power of the Spirit. But it re-
mains beyond all doubt, that by this perfection of doctrine
which he has introduced, he has put an end to all prophecies ;
so that they who, not contented with the gospel, make any
extraneous addition to it, are guilty of derogating from his au-
thority. For that voice, which thundered from heaven, " This
is my beloved Son ; hear ye him," (v) has exalted him by a
peculiar privilege above all others. From the head this unction
is afterwards diffused over the members, according to the pre-
diction of Joel : " Your sons and your daughters shall prophesy
and see visions." (lo) But the declarations of Paul, that " he
is made unto us wisdom," (x) and that "in him are hid all the
treasures of wisdom and knowledge," (y) have rather a dif-
ferent meaning ; namely, that beside him there is nothing
useful to be known, and that they who by faith apprehend
him as he is, have embraced the whole infinitude of celestial
blessings. For which reason he writes in another place, " I
determined not to know any thing among you, save Jesus
Christ, and him crucified; " (z) which is perfectly just, because

(f) Dan. ix. 24. (u) Isaiah Ixi. 1, 2. (v) Matt. xvii. 5. (w) Joel ii. 28.
(x) 1 Cor. i. 30. (y) Col. ii. 3. (2) 1 Cor. ii. 2.

448 INSTITUTES OF THE [bOOK II.

it is unlawful to go beyond the simplicity of the gospel. And
the tendency of the prophetic dignity in Christ is, to assure us
that all the branches of perfect wisdom are included in the
system of doctrine which he has given us.

III. I come now to his kingdom, of which it would be use-
less to speak, without first apprizing the reader, that it is of a
spiritual nature ; because thence we may gather what is its
use,, and what advantage it confers upon us, and in short all its
power and eternity. The eternity, which the angel in Daniel
ascribes to the person of Christ, the angel in Luke justly ap-
plies to the salvation of the people. But this also is twofold,
or is to be considered in two points of view ; one extending to
the whole body of the Church, the other belonging to every in-
dividual member. To the former must be referred the follow-
ing passage in the Psalms : " Once have I sworn by my holiness
that I will not lie unto David. His seed shall endure for ever,
and his throne as the sun before me. It shall be established
for ever as the moon, and as a faithful witness in heaven." (a)
There is no doubt that God here promises to be the everlasting
Governor and Defender of his Church, through the medium of
his Son. For the truth of this prophecy will only be found in
Christ ; since immediately after the death of Solomon, the dig-
nity of the kingdom sustained a considerable degradation, the
greater part of it, to the disgrace of the family of David,
being transferred to a private man, and afterwards was di-
minished more and more, till at length it fell in a melancholy
and total ruin. The same sentiment is conveyed in this ex-
clamation of Isaiah : " Who shall declare his generation ? " (b)
For when he pronounces that Christ will survive after his
death, he connects his members with him. Therefore, when-
ever we hear that Christ is armed with eternal power, let us
remember, that this is the bulwark which supports the perpe-
tuity of the Church ; that amidst the turbulent agitations with
which it is incessantly harassed, and amidst the painful and
formidable commotions which menace it with innumerable ca-
lamities, it may still be preserved in safety. Thus, when David
derides the presumption of the enemies who attempt to break
the yoks of God and of his Christ, and says, that the kings and
the people rage in vain, since he that dwelleth in the heavens
is sufficiently powerful to repel their violence, — he assures the
faithful of the perpetual preservation of the Church, and ani-
mates them to entertain a cheerful hope, whenever it happens
to be oppressed, (c) So, in another place, when, speaking in the
name of God, he says, " Sit thou at my right hand, until I make
Ihine enemies thy footstool," (d) he apprizes us that though

(a) Psalm Ixxxix. 35 — 37. (c) Psalm ii. 1, &c.

(i) Isaiah iii. 8. {d) Psalm ex. 1.

CHAP. XV.] CHRISTIAN RELIGION. 449

numerous and powerful enemies conspire to assault the Church,
yet they are not strong enough to prevail against that immu-
table decree of God, by which he has constituted his Son an
eternal King. Whence it follows that it is impossible for the
devil, with all the assistance of the world, ever to destroy the
Church, which is founded on the eternal throne of Christ.
Now, with respect to its particular use to each individual, this
same eternity ought to encourage our hope of a blessed immor-
tality ; for we see that whatever is terrestrial and worldly is
temporary and perishable. Therefore, to raise our hope towards
heaven, Christ declares that his " kingdom is not of this
world." (e) In a word, whenever we hear that the kingdom
of Christ is spiritual, excited by this declaration, we ought to
penetrate to the hope of a better life, and as we are now pro-
tected by the power of Christ, let us expect the full benefit of
this grace in the world to come.

IV. The truth of our observation, that it is impossible to
perceive the nature and advantages of the kingdom of Christ,
unless we know it to be spiritual, is sufficiently evident from a
consideration of the hardship and misery of our condition in
the state of warfare under the cross, in which we have to con-
tinue as long as we live. What advantage, then, could accrue
to us from being collected under the government of the hea-
venly King, if the benefit of it were not to extend beyond the
present r.tate ? It ought therefore to be known, that whatever
felicity is promised us in Christ, consists not in external ac-
commodations, such as a life of joy and tranquillity, abundant
wealth, security from every injury, and numerous delights
suited to our carnal desires, but that it is peculiar to the
heavenly state. As in the world the prosperous and desirable
state of a nation consists partly in domestic peace, and an
abundance of all blessings, and every good, and partly in
strong bulwarks to secure it from external violence, so Christ
enriches his people with every thing necessary to the eternal
salvation of their souls, and arms them with strength to enable
them to stand invincible against all the assaults of their spirit-
ual foes. Whence we infer that he reigns rather for us than
for himself, and that both internally and externally ; that being
replenished, as far as God knows to be necessary for us, with
the gifts of the Spirit, of which we are naturally destitute, we
may perceive from these first-fruits that we are truly united to
God, in order to our perfect happiness ; and in the next place,
that, depending on the power of the same Spirit, we may not
doubt of being always victorious over the devil, the world, and
every kind of evil. This is implied in the answer of Christ to

(e) John xviii. 36.

VOL. I. 57

450 INSTITUTES OF THE [bOOK ll

the Pharisees, that as " the kingdom of God is within " us, it
" Cometh not with observation." (/) For it is probable, that
in consequence of his having professed himself to be that King,
under whom the highest blessing of God was to be expected,
they ludicrously desired him to display the insignia of his dig-
nity. But to prevent them, who had otherwise too great a
propensity to the world, from directing all their attention to
external pomp, he commands them to enter into their own
consciences, " for the kingdom of God is righteousness, peace,
and joy in the Holy Ghost." (g-) Here we are briefly taught
what advantage results to us from the kingdom of Christ. For
since it is not terrestrial or carnal, so as to be liable to corrup-
tion, but spiritual, it elevates us even to eternal life, that we
may patiently pass through this life in afflictions, hunger, cold,
contempt, reproaches, and other disagreeable circumstances ;
contented with this single assurance, that our King will never
desert us, but will assist our necessities, till having completed
the term of our warfare, we shall be called to the triumph ; for
the rule of his government is, to communicate to us whatever
he has received of the Father. Now, since he furnishes and
arms us with his power, adorns us with his beauty and magni-
ficence, and enriches us with his wealth, hence we derive
most abundant cause for glorying, and even confidence, to en-
able us to contend with intrepidity against the devil, sin, and
death. In the last place, since we are clothed with his right-
eousness, we may boldly rise superior to all the reproaches of
the world ; and as he liberally replenishes us with his favours,
so we ought on our part to bring forth fruit to his glory.

V. His regal unction, therefore, is not represented to us as
composed of oil and aromatic perfumes ; but he is called " the
Christ of God," (h) because " the spirit of wisdom and under-
standing, the spirit of counsel and might, the spirit of know-
ledge and of the fear of the Lord," (i) rested upon him. This is
the " oil of gladness," with which the Psalmist declares him to
have been " anointed above " his "fellows ; " (k) because, if
he were not possessed of such excellence, we should be all op-
pressed with poverty and famine. And, as we have observed,
he was not enriched on his own private account, but that he
might communicate his abundance to them who are hungry
and thirsty. For as it is said that the Father "giveth not the
Spirit by measure unto him," (/) so another passage expresses
the reason — "that of his fulness we might all receive, and
grace for grace." (w^) From this source proceeds the munifi-
cence mentioned by Paul, by which grace is variously distri-

(/) Luke xvii. 20, 21. (g) Rom. xiv. 17. (h) Luke \x. 20.

(i) Isaiah li. 2. {k) Psalm xlv. 7. (I) John iii. 34. (m) John i. 16.

CHAP. XV.] CHRISTIAN BELIGION. 451

buted to the faithful, " according to the measure of the gift of
Christ." (n) These passages abundantly confirm what I have
said — that the kingdom of Christ consists in the Spirit, not in
terrestrial pleasures or pomps ; and that, therefore, in order to be
partakers of it, we must renounce the world. A visible em-
blem of this unction was displayed at the baptism of Christ,
when the Holy Spirit rested on him in the form of a dove.
That the Holy Spirit and his gifts are designated by the word
imction, ought not to be esteemed either novel or absurd, be-
cause we have no other support even for our animal life ; but es-
pecially as it respects the heavenly life, we have not a particle of
vigour in us, but what we have received from the Holy Spirit,
who has chosen his residence in Christ, that those heavenly
riches, which we so greatly need, may from him be copiously
distributed to us. Now, as the faithful stand invincible in the
strength of their King, and are enriched with his spiritual
blessings, they are justly denominated Christians. But to this
eternity, of which we have spoken, there is nothing repugnant
in these expressions of Paul : " Then he shall deliver up the
kingdom to God, even the Father," and " Then. shall the Son
himself be subject, that God may be all in all." (o) He only
intends, that in that perfect glory the administration of the
kingdom will not be the same as it is at present. For the Fa-
ther has given all power to the Son, that he may guide, nou-
rish, and sustain us by his hand, may guard us by his protection,
and aid us in all our necessities. Thus, during the period of
our pilgrimage, while we are absent from God, Christ inter-
poses bp.tween us, to bring us by degrees to a perfect union
with him. His being said to sit at the right hand of the Fa-
ther, is equivalent to his being called the Father's vicegerent,
intrusted with all the power of the government ; because it is
the will of God to govern and defend his Church through the
mediation of his Son. This is the explanation given by Paul
to the Ephesians, that he was " set at the right hand of the
Father, to be the head over all things to the Church, which is
his body." (p) To the same purpose is what he states in
another place, that there has been " given him a name which
is above every name ; that at tlie name of Jesus every knee
should bow ; and that every tongue should confess that Jesus
Christ is Lord, to the glory of God the Father." (q) For even
in these words he displays the order in the kingdom of Christ
necessary for our present infirmity. Thus Paul rightly con-
cludes, that God himself will then be the only head of the
Church, because the functions of Christ in the preservation and

(n) Eph. iv. 7. (p) Eph. i. 20, 22, 23.

(o) 1 Cor. XV. 24, 28. (y) Phil. ii. 9—11.

452 INSTITUTES OF THE [bOOK II.

salvation of the Church will be fully discharged. For the
same reason the Scripture often styles him Lord, because the
Father has given him authority over us, that he may exercise his
own dominion by the agency of his Son. " For though there
be " many authorities celebrated in the world, " to us there is
but one God, the Father, of whom are all things, and we in
him ; and one Lord Jesus Christ, by whom are all things, and
we by him," (r) says Paul. Whence it may justly be con-
cluded, that he is the same God, who by the mouth of Isaiah
has asserted himself to be the King and Lawgiver of his
Church, (s) For though he every where ascribes all the au-
thority he possesses to the free gift of the Father, yet he only
signifies that he reigns in the majesty and power of God ; be-
cause he assumed the character of Mediator, in order to ap-
proach to us by descending from the bosom and incomprehen-
sible glory of his Father. Wherefore it is the more reasonable
that we should all with one consent be ready to obey him, and
with the greatest alacrity conform all our services to his will.
For as he combines the offices of a King and a Shepherd to-
wards the faithful who yield a voluntary obedience, so, on the
contrary, we are informed, that he bears " a rod of iron " to
" break " all the stubborn and rebellious, and to "dash them
in pieces like a potter's vessel." (t) It is likewise predicted
that " he shall judge among the heathen ; he shall fill the
places with the dead bodies ; he shall wound the heads over
many countries." (m) Of this there are some instances to be
seen in the present state, but the complete accomplishment of it
will be at the last judgment, which may also with propriety be
considered as the last act of his reign,

VI. Concerning his priesthood, we have briefly to remark,
that the end and use of it is, that he may be a Mediator pure
from every stain, and by his holiness may render us acceptable
to God. But because the righteous curse prevents our access
to him, and God in his character of Judge is offended with us, —
in order that our Priest may appease the wrath of God, and
procure his favour for us, there is a necessity for the interven-
tion of an atonement. Wherefore, that Christ might perform
this office, it was necessary for him to appear with a sacrifice.
For even under the law the priest was not permitted to enter
the sanctuary without blood; that the faithful might know,
that notwithstanding the interposition of the Priest as an in-
tercessor, yet it was impossible for God to be propitiated with-
out the expiation of sins. This subject the apostle discusses
at large in the Epistle to the Hebrews, from the seventh chap-
ter almost to the end of the tenth. But the sum of the whole

(r) 1 Cor. viii. 5, 6. (s) Isaiah xxxiii. 22. (t) Psalm ii. 9. (u) Psalm ex. 6,

CHAP. XV.] CHRISTIAN RELIGION. 453

is this — that the sacerdotal dignity belongs exclusively to
Christ, because, by the sacrifice of his death, he has abolished
our guilt, and made satisfaction for our sins. The vast im-
portance of this we are taught by that solemn oath which
" the Lord hath sworn, and will not repent ; Thou art a priest
for ever, after the order of Melchisedec." (v) For there is no
doubt that God intended to establish that capital point, which
he knew to be the principal hinge on which our salvation
turns. And as we have observed, there is no access to God,
either for ourselves or our prayers, unless our Priest sanctify us
by taking away our sins, and obtain for us that grace from
which we are excluded by the pollution of our vices and
crimes. Thus, we see, it is necessary to begin with the death
of Christ, in order to experience the efficacy and utility of his
priesthood. Hence it follows, that he is an eternal inter-
cessor, and that it is by his intervention we obtain favour
with God. Hence proceeds not only confidence in prayer,
but also tranquillity to the consciences of the faithful ; while
they recline in safety on the paternal indulgence of God, and
are certainly persuaded, that he is pleased with whatever is
consecrated to him through the Mediator. Now, as under the
law God commanded victims to be offered to him from the
flock and the herd, a new and different method has been
adopted in the case of Christ, that the sacrifice should be the
same with the priest ; because it was impossible to find any
other adequate satisfaction for sins, or any one worthy of so
great an honour as to offer to God his only begotten Son.
Besides, Christ sustains the character of a Priest, not only to
render the Father favourable and propitious to us by an eternal
law of reconciliation, but also to associate us with himself in
so great an honour. For we, who are polluted in ourselves,
being "made priests "(?^) in him, offer ourselves and all our
services to God, and enter boldly into the heavenly sanctuary,
so that the sacrifices of prayers and praise, which proceed from
us, are "acceptable," and "a sweet-smelling savour " (a;) in
the Divine presence. This is included in the declaration of
Christ, "For their sakes I sanctify myself; "(y) for being
arrayed in his hoHness, he having dedicated us, together with
himself, to the Father, we, who are otherwise offensive in his
sight, become acceptable to him, as pure, unpolluted, and
holy. This is the meaning of the " anointing of the Most
Holy," (z) which is mentioned in Daniel. For we must ob-
serve the contrast between this unction and that shadowy
unction which was then in use ; as though the angel had said,

(») Psalm ex. 4. (w) Rev. i. 6. (x) Eph. v. 2.

(y) John xvii. 19. (z) Dan. ix. 24.

454 INSTITUTES OF THE [bOOK II.

that the shadows would be dissipated, and that there would be
a real priesthood in the person of Christ. So much the more
detestable is the invention of those, who, not content with the
priesthood of Christ, have presumed to take upon themselves
the office of sacrificing him ; which is daily attempted among
the Papists, where the mass is considered as an immolation of
Christ.

CHAPTER XYI.

Christ's execution of the office of a redeemer to pro-
cure OUR SALVATION. HIS DEATH, RESURRECTION, AND AS-
CENSION TO HEAVEN.

All that we have hitherto advanced concerning Christ is to
be referred to this point, that being condemned, dead, and
ruined in ourselves, we should seek righteousness, deliverance,
life, and salvation in him ; as we are taught by this remarkable
declaration of Peter, that " there is none other name under
heaven given among men, whereby we must be saved." (a)
The name of JESUS was given him, not rashly or by a for-
tuitous accident, or by the will of men, but was brought from
heaven by the angel, the herald of the supreme decree, and
also with this reason annexed to it : " for he shall save his
people from their sms ; " (6) in which words may be remarked,
what we have before hinted, that the office of a Redeemer was
assigned to him in order that he might be our Saviour. Never-
theless, the redemption would be incomplete, if he did not by
continual advances carry us forward to the ultimate end of sal-
vation. Therefore, as soon as we deviate from him, though
but in the smallest degree, we gradually lose sight of salvation,
which resides entirely in him ; so that those who are not sa-
tisfied with him, voluntarily deprive themselves of all grace.
And the following observation of Bernard is worthy of recital :
"that the name of Jesus is not only light, but also food; that
it is likewise oil, without which all the food of the soul is dry ;
that it is salt, unseasoned by which, whatever is presented to
us is insipid ; finally, that it is honey in the mouth, melody
in the ear, joy in the heart, and medicine to the soul ; and
that there are no charms in any discourse where his name is
not heard." But here we ought diligently to examine how he
has procured salvation for us ; that we may not only know

(a) Acts iv. 12. (6) Matt. i. 21.

CHAP. XVI.] CHRISTIAN RELIGION. 455

him to be the author of it, but, embracing those things which
are sufficient for the establishment of our faith, may reject
every thing capable of drawing us aside to the right hand or to
the left. For since no man can descend into himself and se-
riously consider his own character, without perceiving that
God is angry with him and hostile to him, and consequently
he must find himself under a necessity of anxiously seeking
some way to appease him, which can never be done without a
satisfaction, — this is a case in which the strongest assurance is
required. For sinners, till they be delivered from guilt, are
always subject to the wrath and malediction of God, who,
being a righteous Judge, never suffers his law to be violated
with impunity, but stands prepared to avenge it.

11. Before we proceed any further, let us examine, by the
way, how it could be consistent, that God, who prevents us
with his mercy, should be our enemy, till he was reconciled to
us by Christ. For how could he have given us a special
pledge of his love in his only begotten Son, if he had not pre-
viously embraced us in his gratuitous favour ? As there is
some appearance of contradiction, therefore, in this representa-
tion, I shall solve the difficulty. The Spirit speaks in the
Scriptures nearly in this manner — That God was an enemy to
men, till by the death of Christ they were restored to his fa-
vour; (b) that they were under the curse till their iniquity was
expiated by his sacrifice ; (c) that they were separated from
God, till they were restored to union with him by the body of
Christ, (d) Such modes of expression are accommodated to
our capacity, th-at we may better understand how miserable
and calamitous our condition is, out of Christ. For if it were
not clearly expressed, that we are obnoxious to the wrath and
vengeance of God, and to eternal death, we should not so fully
discover how miserable we must be without the. Divine mercy,
nor should we so highly estimate the blessing of deliverance.
For example ; let any man be addressed in the following man-
ner : " If, while you remained a sinner, God had hated you, and
rejected you according to your demerits, horrible destruction
would have befallen you ; but because he has voluntarily, and
of his own gratuitous kindness, retained you in his favour, and
not permitted you to be alienated from him, he has thus de-
livered you from that danger ; " he will be affected, and will in
some measure perceive how much he is indebted to the Divine
mercy. But if, on the contrary, he be told, what the Scripture
teaches, " that he was alienated from God by sin, an heir of
wrath, obnoxious to the punishment of eternal death, excluded
from all hope of salvation, a total stranger to the Divine bless-

(i) Rom. V. 10. (c) Gal. iii. 10—13. (d) Col. i. 21, 22.

456 INSTITUTES OF THE [bOOK II.

ing, a slave to Satan, a captive under the yoke of sin, and, in
a word, condemned to, and already involved in, a horrible de-
struction ; that in this situation, Christ interposed as an in-
tercessor ; that he has taken upon himself and suffered the
punishment which by the righteous judgment of God im-
pended over all sinners ; that by his blood he has expiated
those crimes which render them odious to God ; that by this
expiation God the Father has been satisfied and duly atoned ;
that by this intercessor his wrath has been appeased ; that this
is the foundation of peace between God and men ; that this is
the bond of his benevolence towards them ; " will he not be
the more affected by these things in proportion to the more
correct and lively representation of the depth of calamity from
which he has been delivered ? In short, since it is impos-
sible for the life which is presented by the mercy of God, to
be embraced by our hearts with sufficient ardour, or received
with becoming gratitude, unless we have been previously terri-
fied and distressed with the fear of the Divine wrath, and the
horror of eternal death, we are instructed by the sacred doc-
trine, that irrespective of Christ we may contemplate God as
in some measure incensed against us, and his hand armed for
our destruction, and that we may embrace his benevolence
and paternal love only in Christ.

III. Now, though this is expressed according to the weakness
of our capacity, yet it is strictly true. For God, who is the
perfection of righteousness, cannot love iniquity, which he be-
holds in us all. We all, therefore, have in us that which
deserves God's hatred. Wherefore, in respect of our corrupt
nature, and the succeeding depravity of our lives, we are all
really offensive to God, guilty in his sight, and born to the
damnation of hell. But because the Lord will not lose in us
that which is his own, he yet discovers something that his
goodness may love. For notwithstanding we are sinners
through our own fault, yet we are still his creatures ; notwith-
standing we have brought death upon ourselves, yet he had
created us for life. Thus, by a pure and gratuitous love towards
us, he is excited to receive us into favour. But if there is a
perpetual and irreconcilable opposition between righteousness
and iniquity, he cannot receive us entirely, as long as we re-
main sinners. Therefore, to remove all occasion of enmity,
and to reconcile us completely to himself, he abolishes all our
guilt, by the expiation exhibited in the death of Christ, that
we, who before were polluted and impure, may appear right-
eous and holy in his sight. The love of God the Father there-
fore precedes our reconciliation in Christ ; or rather it is because
he first loves, that he afterwards reconciles us to himself, (e)

(c) 1 John iv. 19.

CHAP.

XVI.] CHRISTIAN RELIGION. 4S7

But because, till Christ relieves us by his death, we are not freed
from that iniquity which deserves the indignation of God, and
is accursed and condemned in his sight ; we have not a com-
})lete and solid union with God, before we are united to him by
(yhrist. And therefore, if we would assure ourselves that God
is pacified and propitious to us, we must fix our eyes and
hearts on Christ alone, since it is by him only that we really
obtain the non-imputation of sins, the imputation of which is
connected with the Divine wrath.

IV. For this reason Paul says, that the love which God had
for us before the creation of the world, was founded on
Christ. (/) This doctrine is clear, and consistent with the
Scripture, and admirably reconciles the different passages,
where it is said, that God manifested his love to us by the gift
of his only begotten Son, («•) and yet that he was our enemy
till he was reconciled by the death of Christ, (/t) But for a
further confirmation of it, to such as require the testimony of
the ancient Church, I will cite a passage from Augustine,
which expressly maintains the same. " The love of God," says
he, " is incomprehensible and immutable. For he did not be-
gin to love us when we were reconciled to him by the blood
of his Son, but he loved us before the creation of the world,
that we might be his children, together with his only begotten
Son, even before we had any existence. Therefore our re-
conciliation by the death of Christ must not be understood as
if he reconciled us to God, that God might begin to love those
whom he had before hated ; but we are reconciled to him who
already loved us, but with whom we were at enmity on ac-
count of sin. And whether my assertion be true, let the
apostle attest. ' God,' says he, ' commendeth his love toward
us, in that, while we were yet sinners, Christ died for us.' (i)
He loved us, therefore, even when we were in the exercise of
enmity against him, and engaged in the practice of iniquity.
Wherefore, in a wonderful and Divine manner, he both hated
and loved us at the same time. He hated us, as being differ-
ent from what he had made us ; but as our iniquity had not
entirely destroyed his work in us, he could at the same time in
every one of us hate what we had done, and love what pro-
ceeded from himself." This is the language of Augustine.

V. Now, in answer to the inquiry, how Christ, by the
abolition of our sins, has destroyed the enmity between
God and us, and procured a righteousness to render him fa-
vourable and propitious to us, it may be replied in general,
that he accomplished it for us by the whole course of his
obedience. This is proved by the testimony of Paul. " As by

(/) Eph. i. 4, 5. (g) John iii. 16. (h) Rom. v. 10. (i) Rom. v. 8.

VOL. I. 58

458 INSTITUTES OF THE [bOOK II.

one man's disobedience many were made sinners, so by
the obedience of one shall many be made righteous." (k) And
indeed in another place he extends the cause of the pardon,
which exempts us from the malediction of the law, to the
whole life of Christ. " When the fulness of the time was
come, God sent forth his Son, made of a woman, made under
the law, to redeem them that were under the law." (/) Thus
he himself affirmed even his baptism to be a branch of his
righteousness, because he acted in obedience to the command
of the Father, (m) In short, from the time of his assum-
ing the character of a servant, he began to pay the price of our
deliverance in order to redeem us. Yet more precisely to
define the means of our salvation, the Scripture ascribes this in
a peculiar manner to the death of Christ. He himself an-
nounces, that he '^ gives his life a ransom for many." (w) Paul
teaches that " he died for our sins." (o) John the Baptist
exclaims, '' Behold the Lamb of God, which taketh away the
sin of the world ! " (j?) Paul in another place declares, that we
are "justified freely by his grace, through the redemption that
is in Christ Jesus ; whom God hath set forth to be a propitiation
through faith in his blood." {q) Also that we are "justified by
his blood," and " reconciled by his death." (r) Again : " He hath
made him to be sin for us, who knew no sin ; that we might
be made the righteousness of God in him." (s) I shall not pro-
"ceed with all the proofs, because the catalogue would be
immense, and many of them must hereafter be cited in their
proper order. Wherefore, in what is called the Apostles' Creed,
there is very properly an immediate transition from the birth
of Christ to his death and resurrection, in which the sum of
perfect salvation consists. Yet there is no exclusion of the rest
of the obedience which he performed in his life ; as Paul com-
prehends the whole of it, from the beginning to the end, when
he says, that " he made himself of no reputation, and took
upon him the form of a servant, and became obedient unto
death, even the death of the cross." (t) And indeed his volun-
tary submission is the principal circumstance even in his death ;
because the sacrifice, unless freely offered, would have been
unavailable to the acquisition of righteousness. Therefore our
Lord, after having declared, "I lay down my life for the
sheep," expressly adds, " No man taketh it from me." (v) In
which sense Isaiah says, " As a sheep before her shearers is
dumb, so he openeth not his mouth." (i^j) And the evangeli-
cal history relates, that he went forth to meet the soldiers, (x)

(k) Rom. V. 19. (p) John i. 29. (0 Phil. ii. 7, 8.

(/) Gal. iv. 4, 5. (</) Rom. iii. 24, 25. {v) John x. 15, 18

(m) Matt. iii. 15. (r) Rom. v. 9, 10. (w) Isaiah liii. 7.

(7t) Matt. XX. 28. (s) 2 Cor. v. 21. (x) John xviii. 4.
(o) 1 Cor. XV. 3.

CHAP. XVI.] CHRISTIAN RELIGION. 459

and that before Pilate he neglected making any defence, and
waited to submit to the sentence, (y) Nor was this without
inward conflict, because he had taken our infirmities, and it
was necessary to give this proof of his obedience to his Fa-
ther. And it was no mean specimen of his incomparable love
to us, to contend with horrible fear, and amid those dreadful
torments to neglect all care of himself, that he might promote
our benefit. Indeed we must admit, that it was impossible for
God to be truly appeased in any other way, than by Christ
renouncing all concern for himself, and submitting and devo-
ting himself entirely to his will. On this subject the apostle
appositely cites the testimony of the Psalmist : "■ Then said I,
Lo, I come ; in the volume of the book it is written of me, I
delight to do thy will, O my God ; yea, thy law is within my
heart." (z) But since terrified consciences find no rest but in
a sacrifice and ablution to expiate their sins, we are properly
directed thither, and the death of Christ is exhibited to us as
the source of life. Now, because our guilt rendered us liable to
a curse at the heavenly tribunal of God, the condemnation of
Christ before Pontius Pilate, the governor of Judea, is stated in
the first place, that we may know that on this righteous person
was inflicted the punishment which belonged to us. We could
not escape the terrible judgment of God ; to deliver us from it,
Christ submitted to be condemned even before a wicked and
profane mortal. For the name of the governor is mentioned,
not only to establish the credit of the history, but that we may
learn, what is taught by Isaiah, that "the chastisement of our
peace was upon him; and with his stripes we are healed." (a)
For to supersede our condemnation it was not sufficient for him
to suffer any kind of death ; but, to accomplish our redemption,
that kind of death was to be chosen, by which, both sustaining
our condemnation and atoning for our sins, he might deliver
us from both. Had he been assassinated by robbers, or mur-
dered in a popular tumult, in such a death there would have
been no appearance of satisfaction. But when he is placed as
a criminal before the tribunal, — when he is accused and over-
powered by the testimony of witnesses, and by the mouth of the
judge is condemned to die, — we understand from these circum-
stances, that he sustained the character of a malefactor. And
we shall remark two things which were foretold in the pre-
dictions of the prophets, and afford peculiar consolation and
confirmation to our faith. For when we are told, that Christ
was sent from the tribunal of the judge to the place of execu-
tion, and suspended between two thieves, we see the comple-
tion of that prophecy, which is cited by the Evangelist, " He

(y) Matt, xxvii. 12, 14. (z) Psalm xl. 7, 8. (a) Isaiah liii. .5.

460 INSTITUTES OF THE [bOOK II.

was numbered with the transgressors." (b) For what reason?
to sustain the character of a sinner, not of a righteous or
innocent person. For he died, not for his innocence, but on ac-
count of sin. On the contrary, when we hear him absolved by
the same mouth by which he was condemned, (for Pilate was
constrained repeatedly to give a public testimony of his inno-
cence,) (c) let it remind us of what we read in another prophet :
" I restored that which I took not away." {d) Thus we shall
behold Christ sustaining the character of a sinner and malefactor,
while from the lustre of his innocence it will at the same time
evidently appear, that he was loaded with the guilt of others, but
had none of his own. He suffered, then, under Pontius Pilate,
after having been condemned as a . criminal by the solemn sen-
tence of the governor ; yet not in such a manner, but that he
was at the same time pronounced to be righteous, by the declara-
tion of the same judge, that he found in him no cause of accusa-
tion. This is our absolution, that the guilt, which made us
obnoxious to punishment, is transferred to the person of the Son
of God. For we ought particularly to remember this satisfaction,
that we may not spend our whole lives in terror and anxiety, as
though we were pursued by the righteous vengeance of God,
which the Son of God has transferred to himself.

VI. Moreover, the species of death which he suffered, is
fraught with a peculiar mystery. The cross was accursed, not
only in the opinion of men, but by the decree of the Divine
law. Therefore, when Christ is lifted up upon it, he renders
himself obnoxious to the curse. And this was necessary to be
done, that by this transfer we might be delivered from every
curse which awaited us, or rather was already inflicted upon
us, on account of our iniquities. This was also prefigured in
the law. For the victims and expiations offered for sins were
called mntyx, a word which properly signifies siri itself. By
this appellation the Spirit intended to suggest that they were
vicarious sacrifices, to receive and sustain the curse due to sin.
But that which was figuratively represented in the Mosaic
sacrifices, is actually exhibited in Christ, the archetype of the
figures. Wherefore, in order to effect a complete expiation, he
gave his soul otyx, that is, «n atoning sacrifice for sin, (/) as
the prophet says ; so that our guilt and punishment being as it
were transferred to him, they must cease to be imputed to us.
The apostle more explicitly testifies the same, when be says,
" He hath made him to be sin for us, who knew no sin ; that
we might be made the righteousness of God in him." {g) For
the Son of God, though perfectly free from all sin, nevertheless
assumed the disgrace and ignominy of our iniquities, and, on

if)) Isaiah liii. 12. Mark xv. 28. (c) Matt, xxvii. 18, 23, 24. John xviii. 38.
(d) Psahn Ixix. 4. (/) Isaiah liii. 10. {g) 2 Cor. v. 21.

CHAP. XVI.] CHRISTIAN RELIGION. 461

the other hand, arrayed us in his purity. He appears to have
intended the same, when he says concerning sin, that it was
"condemned in the flesh," {h) that is, in Christ. For the Fa-
ther destroyed the power of sin, when the curse of it was trans-
ferred to the body of Christ. This expression therefore in-
dicates, that Christ at his death was off"ered to the Father as
an expiatory sacrifice, in order that, a complete atonement being
made by his oblation, we may no longer dread the Divine
wrath. Now, it is evident what the prophet meant, when he
said, " The Lord hath laid on him the iniquity of us all ; " [i)
namely, that when he was about to expiate our sins, they were
transferred to him by imputation. The cross, to which he
was fixed, was a symbol of this, as the apostle informs us :
" Christ hath redeemed us from the curse of the law, being
made a curse for us ; for it is written, Cursed is every one that
hangeth on a tree ; that the blessing of Abraham might come
on the Gentiles through Jesus Christ." [k) Peter alluded to
the same, where he said, " He bare our sins in his own body
on the tree ; " (/) because from the visible symbol of the curse,
we more clearly apprehend, that the burden, with which we
were oppressed, was imposed on him. Nor must we conceive
that he submitted to a curse which overwhelmed him, but, on
the contrary, that by sustaining it, he depressed, broke, and
destroyed all its power. Wherefore faith apprehends an abso-
lution in the condemnation of Christ, and a benediction in his
curse. It is not without reason, therefore, that Paul magnifi-
cently proclaims the triumph which Christ gained for himself
on the cross ; as though the cross, which was full of ignominy,
had been converted into a triumphal chariot. For he says,
that "he nailed to his cross the hand- writing, which was con-
trary to us, and having spoiled principalities and powers, he made
a show of them openly." {'m) Nor should this surprise us ; for,
according to the testimony of another apostle, " Christ offered
himself through the eternal Spirit." [n] Hence arose that
change of the nature of things. But that these things may be
deeply rooted and firmly fixed in our hearts, let us always re-
member his sacrifice and ablution. For we certainly could
have no confidence that Christ was our (a^oXuTpcotfis, (o) xai avrt-
Xurpov, (j9) xai iXarfTiipiov,) (^) redemption, ransom, and propitia~
tion, if he had not been a slaughtered victim. And for this
reason it is, that when the Scripture exhibits the method of
redemption, it so often makes mention of blood ; though the
blood shed by Christ has not only served as an atonement to
God, but likewise as a laver to purge away our pollutions.

(h) Rom. viii. 3. (I) 1 Peter ii. 24. (o) 1 Cor. i. 30.

(i) Isaiah liii. 6. (m) Col. ii. 14, 15. (p) 1 Tim. ii. 6.

Ik) Gal. iii, 13, 14. (n) Heb. ix. 14. (j) Rom. iii. 25.

462 INSTITUTES OF THE [eOOK II.

VII. It follows in the Creed, " that he died and was
buried ; " in which may be further seen, how in every respect
he substituted himself in our room to pay the price of our re-
demption. Death held us in bondage under his yoke ; Christ,
to deliver us from it, surrendered himself to his power in our
stead. This is the meaning of the apostle, when he says, that
"he tasted death for every man." (r) For by his death he
prevented us from dying, or, which comes to the same thing,
by his death recovered life for us. But in this respect he
differed from us — he surrendered himself to death to be, as it
were, overcome by it, not that he might be absorbed in its
abysses, but rather that he might destroy that, by which we
should have been at length devoured ; he surrendered himself
to death to be subdued, not that he might be overwhelmed by
its power, but rather that he might overthrow that which
threatened us, which indeed had already overcame us, and
was triumphing over us. Lastly, he died, "that he might
destroy him that had the power of death, that is, the devil ;
and deliver them who through fear of death were all their life-
time subject to bondage." (s) This is the first benefit we
have received from his death. The second is, that, by a com-
munication of himself, he "mortifies" our "members which
are upon the earth," {t) that they may no longer perform their
own actions ; and slays our old man, that it may not flourish
and bear fruit any more. The burial of Christ has the same
tendency, namely, that being made partakers of it, we may be
buried to sin. For when the apostle teaches us that " we
have been planted in the likeness of the death of Christ, and
buried with him," (v) to the death of sin ; that "by his cross
the world is crucified " unto us, and we " unto the world ; " (to)
and that we " are dead with him ; " (x) he not only exhorts us
to imitate the example of his death, but declares that it con-
tains such an efficacy, as ought to be conspicuous in all Chris-
tians, unless they wish to render that death ineffectual and use-
less. In the death and burial of Christ, therefore, we have a
twofold benefit proposed to our enjoyment — deliverance from
the thraldom of death, and the mortification of our flesh.

VIII. But it is not right to omit his " descent into hell,"
which is of no small importance towards the accomplishment of
redemption. For though it appears from the writings of the
ancients, that this article of the Creed was not always in com-
mon use in the churches, yet in discussing a system of doc-
trine, it is necessary to introdnce it, as containing a mystery
highly useful, and by no means to be despised. Indeed, there

(r) Heb. ii. 9. (0 Col. iii. 5. (w) Gal. vi. 14.

(s) Heb. ii. 14, 15. (v) Rom. vi. 4, 5. (x) Col. iii. 3.

CHAP. XVI.] CHKISTIAN RELIGION. 463

are some of the ancients who do not omit it. Hence we may
conjecture that it was inserted a little after the days of the
apostles, and was not immediately hut gradually received in
the churches. This at least cannot be controverted, that it
was agreeable to the general opinion of all the faithful ; since
there is not one of the fathers, who does not mention in his
writings the descent of Christ into hell, though they explain
it in different senses. But by whom, or at what period, it was
first inserted, is of little consequence ; it is of more importance
that the Creed should present us a full and complete summary
of faith, into which nothing should be inserted, but what is
taken from God's most holy word. Yet if any morosely re-
fuse to admit it into the Creed, it shall presently be proved to
be so necessary to the perfection of our redemption, that the
omission of it considerably lessens the benefit of the death of
Christ. Some, again, are of opinion, that this clause contains
nothing new, but is only a repetition, in other words, of
what had before been said respecting his burial ; because the
woid here rendered "hell " is frequently used in the Scriptures
to signify the grave. I admit the truth of their observation
respecting the signification of this word, that it is frequently to
be understood of the "grave ; " but their opirnon is opposed by
two reasons, which easily induce me to dissent from them.
For what extreme carelessness it would betray, after a plain
fact had been stated in the most explicit and familiar manner,
to assert it a second time in an obscure combination of words
calculated rather to perplex than to elucidate it ! For when
two phrases expressive of the same thing are connected toge-
ther, the latter ought to be an explanation of the former. But
what an explanation would this be, if one were to express it
thus : " When Christ is said to have been buried, the meaning
is, that he descended into hell ! " Besides, it is not probable
that such a superfluous tautology could have found its way
into this compendium, in which the principal articles of faith
are summarily expressed with the utmost possible brevity. And
I doubt "not, that all who have considered this point with any
attention will easily assent to what I have advanced.

IX. Others give a different interpretation ; that Christ de-
scended to the souls of the fathers who had died under the
law, for the purpose of announcing the accomplishment of re-
demption, and liberating them from the prison in which they
were confined. To this purpose they pervert a passage in the
psalms, that " he hath broken the gates of brass, and cut the
bars of iron in sunder ;"(y) and another in Zechariah, "I
have sent forth thy prisoners out of the pit wherein is no

(jj) Psalm cvii. 16.

464 INSTITUTES OF THE [bOOK II

water." (z) But since the Psalmist celebrates the liberation
of those who axe suffering captivity and imprisonment in dis-
tant countries ; and Zechariah compares the destruction iu
which the people had been overwhelmed in Babylon, to a dry
pit or abyss ; and at the same time suggests, that the salvation
of the whole Church is a deliverance from the abysses of hell ;
I know not how it came to pass, that posterity should imagine
a subterraneous cavern, to which they have given the name of
Limbus. But this fable, although it is maintained by great
authors, and even in the present age is by many seriously de-
fended as a truth, is after all nothing but a fable. For to con-
fine the souls of the dead in a prison, is quite puerile ; but
what necessity was there for Christ to descend thither in order
to liberate them ? I freely confess, indeed, that Christ illumi-
nated them by the power of his Spirit ; that they might know
that the grace, which they had only tasted by hope, was then
exhibited to the world. And probably to this we may accom-
modate that passage of Peter, where he says, that Christ " went
and preached unto the spirits who were keeping watch as in a
tower." (a) This is generally rendered "the spirits in prison,"
but 1 conceive improperly. The context also gives us to un-
derstand, that the faithful who had died before that time, were
partakers of the same grace with us. For the apostle ampli-
fies the efficacy of the death of Christ from this consideration,
that it penetrated even to the dead ; when the souls of the
faithful enjoyed the present view of that visitation which they
had been anxiously expecting ; whilst, on the contrary, it was
more clearly discovered to the reprobate, that they were exclu-
ded from all salvation. But since Peter has not spoken in this
distinct manner of the pious and the impious, we must not un-
derstand him as confounding them all together, without any dis-
crimination. He only designs to inform us, that the know-
ledge of the death of Christ was common to them both.

X. But laying aside all consideration of the Creed, we have
to seek for a more certain explanation of the descent of Christ
into hell ; and we find one in the Divine word, not only holy
and pious, but likewise replete with singular consolation. If
Christ had merely died a corporeal death, no end would have
been accomplished by it ; it was requisite, also, that he should
feel the severity of the Divine vengeance, in order to appease
the wrath of God, and satisfy his justice. Hence it was
necessary for him to contend with the powers of hell and the
horror of eternal death. We have already stated from the
prophet, that " the chastisement of our peace was upon him,"
that " he was wounded for our transgressions, and bruised for

(z) Zech. ix. 11. (a) 1 Peter iii. 19.

CHAP. XVI.] CHRISTIAN RELIGION. 465

our iniquities ; " (i) the meaning of which is, that he was made
a substitute and surety for transgressors, and even treated as a
criminal himself, to sustain all the punishments which would
have been inflicted on them ; only with this exception, that
"it was not possible that he should be holden of the pains
of death." (c) Therefore it is no wonder, if he be said to have
descended into hell, since he sufl"ered that death which the
wrath of God inflicts on transgressors. It is a very frivolous
and even ridiculous objection to say that by this explanation
the order of things is perverted, because it is absurd to make
that subsequent to his burial, which really preceded it. For
the relation of those sufl'erings of Christ, which were visible to
men, is very properly followed by that invisible and incompre-
hensible vengeance which he sufl"ered from the hand of God ;
in order to assure us that not only the body of Christ was given
as the price of our redemption, but that there was another
greater and more excellent ransom, since he sufl'ered in his
soul the dreadful torments of a person condemned and irre-
trievably lost.

XI. In this sense Peter says, that " God raised him up, hav-
ing loosed the pains of death ; because it was not possible
that he should be holden of it."(cZ) He does not say simply
"death;" but tells us, that the Son of God was involved in
" the pains of death," which proceed from the Divine wrath
and malediction, which is the origin of death. For what a
little thing it would have been for Christ to appear in order to
suflei death, without any distress or perplexity, and even with
pleasure ! But this was a true specimen of his infinite mercy,
not to evade that death which he so much dreaded. Nor can
it be doubted, but the apostle means to suggest the same in the
Epistle to the Hebrews, when he says, that Christ " was heard
in that he feared." (e) Some, instead oi fear, translate it reve-
rence ox piety ; but how improperly, is evident from the subject
itself, and also from the form of expression. Christ, therefore,
" when he off"ered up prayers with strong crying and tears, was
heard in that he feared ; " not that he might obtain an exemp-
tion from death, but that he might not be swallowed up by it
as a sinner ; for he was then sustaining our character. And it
is certainly impossible to imagine any more formidable abyss,
than to perceive ourselves forsaken and abandoned by God, and
not to be heard when we call upon him, as though he had con-
spired to destroy us. Now, v/e see Christ was so deeply de-
jected, that in the urgency of distress, he was constrained to
exclaim, " My God, my God, why hast thou forsaken me ? " (/)

(6) Isaiah liii. 5. (c) Acts ii. 24. {d) Acts u. 24.

(«) Heb. V. 7. (/) Matt, xxvii. 46.

VOL. I. 59

466 INSTITUTES OF THE [bOOK If.

For the idea of some, that he spoke rather according to the
opinion of otiiers than from his own feehngs, is utterly im-
probable ; since he evidently appears to have spoken from the
anguish of his inmost soul. We do not admit that God was
ever hostile to him, or angry with him. For how could he be
angry with his beloved Son, " in whom his soul delighted ? " (g)
or how could Christ, by his intercession, appease the Father for
others, if the Father were incensed against him ? But we af-
firm, that he sustained the weight of the Divine severity ; since,
being "smitten and afliicted of God," (/i) he experienced from
God all the tokens of wrath and vengeance. Wherefore, Hi-
lary argues, that by this descent we have obtained the destruc-
tion of death. And in other places he accords with our
opinion; as when he says, "The cross, death, and hell, are our
life." Again, in another place, " The Son of God is in hell,
but man is raised to heaven." But why do I cite the testi-
mony of a private person, when the apostle asserts the same
thing, mentioning, as the reward of Christ's victory, the de-
liverance of them " who, through fear of death, were all their
lifetime subject to bondage ? " (i) It was necessary, therefore,
that he should overcome that fear, which naturally and inces-
santly harasses all men ; which he could not do without con-
tending with it. Now, that his was not a common or trivial sor-
row, will soon be more clearly evinced. Thus, by contending
with the power of the devil, with the dread of death, and with
the pains of hell, he obtained the victory, and triumphed over
them, that in death we may no longer dread those things which
our Prince has destroyed.

XII. Here some contentious, though illiterate men, impelled
rather by malice than by ignorance, exclaim against me, that I
am guilty of an atrocious injury to Christ ; because it is utterly
unreasonable that he should have any fear concerning the sal-
vation of his soul. And then they aggravate the cavil, by pre-
tending that I attribute despair to the Son of God, which is
contrary to faith. In the first place, it is presumptuous in
them to raise a controversy concerning the fear and consterna-
tion of Christ, which is so expressly asserted by the evangelists.
For, before the approach of his death, he experienced a pertur-
bation of spirit and depression of mind ; but, in the actual
struggle with it, he began to feel a greater degree of conster-
nation. If they say that this was only pretence, it is a most
paltry subterfuge. We ought, therefore, as Ambrose justly ad-
vises, fearlessly to acknowledge the sorrow of Christ, unless we
are ashamed of his cross. And, indeed, if his soul had expe-
rienced no punishment, he would have been only a Redeemer

(£) Isaiah xlii. 1. (A) Isaiah liii. 4. (t) Heb. ii. 15.

CHAP. XVI.] CHRISTIAN RELIGION. 467

for the body. It was necessary for him to combat, in order to
raise up those who lay prostrate on the earth ; and his heaven-
ly glory is so far from being diminished by this, that his good-
ness, which is never sufficiently celebrated, is conspicuous in
his voluntary and unreluctant assumption of our infirmities.
Hence that consolation which the apostle offers us under our
anxieties and sorrows, that this Mediator has experienced our
infirmities, in order that he might be the more ready to succour
the wretched. ( ;) They pretend, that what is intrinsically bad
cannot be justly attributed to Christ : as though they were
wiser than the Spirit of God, who connects these two things
together, that Christ " was in all points tempted like as we are,
yet without sin." We have no reason, therefore, to be alarmed
by the infirmity of Christ, to which he was not compelled by
violence or necessity, but induced merely by his mercy and
love for us voluntarily to submit himself. But none of his
voluntary sufferings for us have been any diminution of his
power. These captious objectors, however, are deceived in
one point ; they do not perceive that this infirmity in Christ
was perfectly free from every stain of guilt, because he always
kept himself within the limits of obedience. For, because no
moderation can be discovered in the corruption of our nature,
where all our passions transgress all bounds with impetuous
violence, they erroneously measure the Son of God by this
standard. But he being innocent, and free from every defect,
all his affections were governed by a moderation which ad-
mitted of no excess. Whence it was very possible for him to
resemble us in sorrow, fear, and dread, and yet, in this respect,
to be very different from us. Refuted here, they proceed to
another cavil ; that, although Christ was afraid of death, yet
he was not afraid of the malediction and wrath of God, from
which he knew himself to be safe. But let the pious reader
consider how much honour it reflects on Christ, that he was
more delicate and timorous than the generality of mankind.
Robbers and other malefactors obstinately rush forward to
death ; many men nobly despise it ; others calmly submit to
it. But what constancy or magnanimity would the Son of God
have discovered, in being astonished and almost struck dead
with the fear of it ? For it is related of him, what might
generally be accounted a prodigy, that through the vehemence
of his agonies, drops of blood flowed from his face. Nor did
he exhibit this spectacle to the eyes of others ; he sent up his
groans to his Father, in the secrecy of retirement. And every
doubt is removed by the necessity that there was for angels to
descend from heaven, to support him with unusual consolation.

(j) Heb. iv. 15.

468 INSTITUTES OF THE [bOOK II.

What disgraceful effeminacy, as I have suggested, would this
have been, to be so distressed by the fear of a common death,
as to be in a bloody sweat, and incapable of being comforted
without the presence of angels ! What ! does not this prayer,
which he repeated three times, " O my Father, if it be possible,
let this cup pass from me," (k) proceeding from an incredible
bitterness of soul, demonstrate that Christ had a more severe
and arduous conflict than with a common death ? Whence it
appears, that those triflers, with whom I am now disputing,
presumptuously chatter about things which they know not ;
because they never seriously considered the nature or the im-
portance of our redemption from the Divine judgment. But it
is our wisdom to have a clear understanding how much our
salvation cost the Son of God. If any one inquire whether
Christ was then descending to hell, when he deprecated death,
I reply, that this was the prelude to it ; whence we may con-
clude what dreadful and horrible agonies he must have suffered,
while he was conscious of standing at the tribunal of God ac-
cused as a criminal on our account. But, although the Divine
power of the Spirit concealed itself for a moment, to give place
to the infirmity of the flesh, yet we know, that the temptation
arising from a sense of grief and fear was such, as was not re-
pugnant to faith. And thus was fulfilled what we find in the
sermon of Peter, " that it was not possible that he should be
holden of the pains of death ; " (I) because, when he perceived
himself, as it were, deserted by God, still he relaxed not in the
least from his confidence in his Father's goodness. This is
evident from his celebrated invocation, when, through the
vehemence of grief, he exclaimed, " My God, my God, why
hast thou forsaken me ? " (m) For notwithstanding his ex-
treme agony, yet he continues to call God his God, even when
he complains that he is forsaken by him. Now, this serves to
refute the error of ApoUinaris, and also of those who were
called Monothelites. ApoUinaris pretended that the eternal
Spirit supplied the place of a soul in Christ, so that he was but
half a man, as though he could expiate our sins without
obedience to the Father. But where was the disposition or
will, requisite to obedience, but in his soul ? which we know
was " troubled," {71) in order to dissipate all our fears, and obtain
peace and rest for ours. Moreover, in opposition to the Mono-
thelites, we see, that what was contrary to his will as man,
was agreeable to his will as God. I say nothing of his over-
coming the fear of which we have spoken, by a contrary dis-
position. For there is a manifest appearance of contrariety
when he says, " Father, save me from this hour : but for this

(k) Matt. xxvi. 39. (0 Acts ii. 24. (m) Matt, xxvii. 46. (n) John xii.27

CHAP. XVI.] CHRISTIAN RELIGION. 469

cause came I unto this hour. Father, glorify thy name." (o)
Yet, ill this perplexity, there is no such want of moderation as
is evident in us, even while we are exerting our most stre-
nuous endeavours to conquer ourselves.

XIII. Next follows his resurrection from the dead, without
which all that we have said would be incomplete. For, since
there appears nothing but infirmity in the cross, death, and
burial of Christ, faith must proceed beyond all these things,
to be furnished with sufficient strength. Wherefore, although
our salvation is perfectly accomplished by his death, because
by that we are reconciled to God, a satisfaction is given to his
righteous judgment, the curse is removed, and the punishment
sustained, yet we are said to have been " begotten again to a
lively hope," not by his death, but " by his resurrection from
the dead." (p) For as at his resurrection he appeared the con-
queror of death, so it is on his resurrection that our faith prin-
cipally rests. This is better expressed in the words of Paul,
when he says, that Christ " was delivered for our offences, and
was raised again for our justification ; " (q) as though he had
said, that sin was removed by his death, and righteousness re-
newed and restored by his resurrection. For how was it possi-
ble for him by dying to liberate us from death, if he had him-
self remained under its power ? how could he have obtained
the victory for us, if he had been vanquished in the contest ?
Wherefore we ascribe our salvation partly to the death of
Christ, and partly to his resurrection ; we believe that sin was
abolished, and death destroyed, by the former ; that righteous-,
ness was restored, and life established, by the latter ; yet so
that the former discovers its power and efficacy in us by means
of the latter. Therefore Paul asserts that he was " declared to
be the Son of God, by the resurrection from the dead ; " (r)
because he then displayed his heavenly power, which is both a
lucid mirror of his Divinity, and a firm support of our faith.
So, in another place, he says, that " he was crucified through
weakness, yet he liveth by the power of God." (s) In the
same sense, in another place, treating of perfection, he says,
" that I may know him, and the power of his resurrection." (t)
Yet, immediately after, he adds, " the fellowship of his suffer-
ings, and conformity to his death." In perfect harmony with
this, is the following declaration of Peter : " God raised him up
from the dead, and gave him glory; that your faith and hope
might be in God : " (w) not that faith totters when it rests on
his death ; but because " the power of God," which " keeps us
chrough faith," (t;) chiefly discovers itself in his resurrection.

(o) John xii. 27, 28. (r) Rom. i. 4. (u) I Peter i. 21.

(p) 1 Peter i. 3 (s) 2 Cor. xiii. 4. (v) 1 Peter i. 5.

(q) Rom. iv. 25. {1} Phil. iii. 10.

470 INSTITUTES OF THE [bOOK II.

Let us remember, therefore, that whenever mention is made of
his death alone, it comprehends also Avhat strictly belongs to
his resurrection ; and that the same figure of speech is applied
to the word resurrection, whenever it is used without any men-
tion of his death, so that it connects with it what is peculiarly
applicable to his death. Bat since it was by rising from the
dead that he obtained the palm of victory, to become the resur-
rection and the life, Paul justly contends, that, •' if Christ be
not risen, then is " the " preaching " of the gospel " vain, and "
our " faith is also vain." {v) Therefore, in another place, af-
ter having gloried in the death of Christ in opposition to all
the fears of condemnation, he adds, by way of amplification,
" Yea, rather, that is risen again, who is even at the right
hand of God, who also maketh intercession for us." (w) Be-
sides, as we have before stated, that the mortification of our
flesh depends on communion with his cross, so it must also be
understood, that we obtain another benefit, corresponding to
that, from his resurrection. The apostle says, " If we have
been planted together in the likeness of his death, we shall be
also in the likeness of his resurrection : even so we also should
walk in newness of life." [x) Therefore, in another place, as,
from our being dead with Christ, he deduces an argument for
the mortification of our members which are upon the earth, {y)
so also, because we are risen with Christ, he thence infers that
we should seek those things which are above, and not those
which are on the earth, {z) By which expressions we are not
only invited to walk in newness of life, after the example of
Christ raised from the dead, but are taught that our regenera-
tion to righteousness is efl;ected by his power. We derive also
a third benefit from his resurrection, having received, as it
were, a pledge to assure us of our own resurrection, of which
his clearly affords the most solid foundation and evidence.
This subject the apostle discusses more at large in the First
Epistle to the Corinthians. («) But it must be remarked by
the way, that when he is said to have " risen from the dead,"
this phrase expresses the reality both of his death and of his
resurrection ; as though it were said, that he died the same
death as other men naturally die, and received immortality in
the same body which he had assumed in a mortal state.

XIV. His resurrection is properly followed in the Creed by
his ascension to heaven. For though Christ began to make a
more illustrious display of his glory and power at his resurrec-
tion, having now laid aside the abject and ignoble condition of
this mortal life, and the ignominy of the cross, yet his ascen-
sion into heaven was the real commencement of his reign.

(») 1 Cor. XV. 14, 17. {x) Rom. vi. 4, 5. {z) Col. iii. 1, 2.

(lo) Rom. viii. 34. {y) Col. iii. 5 («) 1 Cor. xv.

CHAP. XVI.] CHRISTIAN RELIGION. 471

This the apostle shows, when he informs us. that he " ascended
that he might fill all things." {b) Here, in an apparent con-
tradiction, he suggests to us that there is a beautiful harmony,
because Christ departed from us, that his departure might be
more useful to us than that presence, which, during his continu-
ance on earth, confined itself within the humble mansion of
his body. Therefore John, after having related that remark-
able invitation, " If any man thirst, let him come unto me, and
drink," subjoins, that " the Holy Ghost was not yet given ; be-
cause that Jesus was not yet glorified." (c) This the Lord
himself also declared to his disciples : " It is expedient for you
that I go away ; for if I go not away, the Comforter will not
come unto you." (d) Now, he proposes a consolation for his
corporeal absence, that he " will not leave them comfortless, or
orphans, but will come again to them," in a manner invisible
indeed, but more desirable ; because they were then taught by
a more certain experience that the authority which he enjoys,
and the power which he exercises, is sufficient for the faithful,
not only to procure them a blessed life, but to insure them a
happy death. And, indeed, we see how largely he then in-
creased the effusions of his Spirit, how greatly he advanced the
magnificence of his reign, and what superior power he exerted
both in assisting his friends, and in defeating his enemies.
Being received up into heaven, therefore he removed his cor-
poreal presence from our view ; not that he might no longer be
present with the faithful who were still in a state of pilgrimage
on earth, but that he might govern both heaven and earth by a
more efficacious energy. Moreover, his promise, that he would
be with us till the end of the world, he has performed by this
his ascension ; by which, as his body was elevated above all
heavens, so his power and energy have been diffused and ex-
tended beyond all the limits of heaven and earth. In repre-
senting this, I would prefer the language of Augustine to my
own. " Christ," says he, " was about to go by death to the
right hand of the Father, whence he will hereafter come to
judge the living and the dead ; and this by a corporeal pre-
sence, according to the rule of faith and sound doctrine. For
in his spiritual presence with them, he was to come soon after
his ascension." And elsewhere he treats this subject in a man-
ner still more diffuse and explicit. By his ineffable and invisi-
ble grace, Christ has fulfilled his declaration, " Lo, I am with
you alway, even unto the end of the world." (e) But with
respect to the body which the Word assumed, which was born
of the Virgin, which was apprehended by the Jews, which
was fixed to the cross, which was taken down from the cross,

(b) Eph. iv. 10. (c) John vii. 37, 39. (d) John xvi. 7. (c) Matt, xxvui. 20

472 INSTITUTES OF THE [bOOK II.

which was folded in liiien, which was laid in the sepulchre,
which was manifested at the resurrection, there has been an
accomplishment of this prediction : " Ye shall not have me
always with you." Why ? Because in his corporeal presence
he conversed with his disciples for forty days, and while they
were attending him, seen but not followed by them, he as-
cended into heaven ; and he is not here, for he sits there at
the right hand of the Father ; and yet he is here, for he has
not withdrawn the presence of his majesty. In the presence of
his majesty, therefore, we have Christ always with us ; but
with respect to his corporeal presence, he said with truth to his
disciples, "Me ye have not always." For the Church enjoyed
his corporeal presence for a few days ; now she enjoys him by
faith, and does not behold him with her eyes.

XV. Wherefore it is immediately added, that he is seated at
the right hand of the Father ; which is a similitude borrowed
from princes, who have their assistants, to whom they depute
the exercise of the government. So Christ, in whom the Fa-
ther determines to be exalted, and by whose medium he
chooses to reign, is said to have been received to his right
hand ; as though it were said, that he had been inaugurated in
the government of heaven and earth, and had solemnly entered
on the actual administration of the poAver committed to him ;
and not only that he has entered on it, but that he continues
in it, till he descends to judgment. For so the apostle explains
it, in the following Avords : " The Father hath set him at his own
right hand, far above all principality, and power, and might,
and dominion, and every name that is named, not only in this
world, but also in that which is to come ; and hath put all
things under his feet, and gave him to be the head over all
things to the church," &c. {g) We see the end of this session ;
it is, that all creatures, both celestial and terrestrial, may ad-
mire his majesty, be governed by his hand, obey his will, and
be subject to his power. And the only design of the apostles
in their frequent mention of it, is to teach us that all things are
committed to his government. Wherefore they who suppose
that nothing but blessedness is signified in this article, are
not right in that opinion. It affects not our argument, that
Stephen declares that he sees Christ " standing," (A) because
the present question relates, not to the posture of his body,
but to the majesty of his dominion ; so that sitting signifies no
other than presiding at the tribunal of heaven.

XVI. Hence faith receives many advantages. For it per-
ceives, that by his ascension the Lord has opened the way to
the kingdom of heaven, which had been stopped by Adam.

{g) Eph. i. 20—22. Qi) Acts vii. 55, 56.

CHAP. XVI.] CHRISTIAN RELIGION. 47^

For since he entered there in onr nature, and as it were in our
names, it follows that, as the apostle expresses it, we now " sit
together " with him " in heavenly places," (i) because we not
only hope for heaven, but already possess it in our Head. Be-
sides, faith knows that his residence with his Father conduces
greatly to our advantage. For being entered into a sanctuary,
which is not of human erection, (/;:) he continually appears in.
the presence of the Father as our advocate and intercessor ; (l)
he attracts the eyes of the Father to his righteousness, so as to
avert them from our sins ; he reconciles him to us, so as to pro-
cure for us, by his intercession, a way of access to his throne,
which he replenishes with grace and mercy, but which other-
wise would be pregnant with horror to miserable sinners, (m)
In the third place, faith has an apprehension of his power, in
which consists our strength, our fortitude, our wealth, and our
triumph over hell. For " when he ascended up on high, he led
captivity captive," (w) spoiled his enemies, and enriched his
people, and daily loads them with spiritual favours. He sits,
therefore, on high, that from thence he may shed forth his
power upon us, that he may animate us with spiritual life, that
he may sanctify us by his Spirit, that he may adorn his Church
with a variety of graces, and defend it by his protection from
every calamity, that by the strength of his hand he may re-
strain the ferocious enemies of his cross and of our salvation ;
finally, that he may retain all power in heaven and in earth ;
till he shall have overthrown all his enemies, who are also
ours, and completed the edification of his Church. And this
is the true state of his kingdom, this the power which the Fa-
ther has conferred on him, till he completes the last act by
coming to judge the living and the dead.

XVH. Christ gives his servants unequivocal tokens of the
presence of his power ; but because on earth his kingdom is in
some measure concealed under the meanness of the flesh, faith
is, for a very good reason, called to meditate on that visible pre-
sence which he will manifest at the last day. For he will de-
scend from heaven in a visible form, in the same manner in
which he was seen to ascend ; (o) and will appear to all with
the ineffable majesty of his kingdom, with the splendour of
immortality, with the infinite power of Deity, and with a host
of angels, (p) From thence, therefore, we are commanded to
expect him as our Redeemer at the last day, when he will se-
parate the sheep from the goats, the elect from the reprobate •
and there will not be an individual of either the living or the
dead that can escape his judgment. For from the most remote

(i) Eph. ii. 6. (0 Rom. viii. 34. (n) Eph. iv. 8.

(k) Heb. ix. 24. (m) Heb. iv. 16. (o) Acts i. 11.

{p) Matt. xxiv. 30; xxv. 31. 1 Thess. iv. 16, 17.

VOL. I. 60

474 INSTITUTES OF THE [bOOK II.

corners of the world they will hear the sound of the trumpet,
with which all mankind will be summoned to his tribunal,
both those whom that day shall find alive, and those whom
death shall previously have removed from the society of the
living. There are some who understand the words quick, or
living, and dead, in a different sense. And indeed we find
that some of the fathers hesitated respecting the exposition of
this clause ; but t,he sense we have given, being plain and
clear, is far more consistent with the design of the Creed,
which appears to have been composed for the common people.
Nor is this repugnant to the assertion of the apostle, that " it is
appointed unto men once to die." [k) For although they who
shall survive in this mortal life till .the last judgment, shall not
die in a natural manner and order, yet that change, which
they shall experience, since it will resemble death, may with-
out impropriety be designated by that appellation. It is certain
indeed that "all shall not sleep, but all shall be changed." [I)
What is that ? In one moment their mortal life will be ex-
tinguished and absorbed, and will be transformed into a nature
entirely new. This extinction of the flesh no man can deny
to be death. Nevertheless it remains a truth, that the living
and the dead will be summoned to judgment ; for " the dead in
Christ shall rise first : then they which are alive and remain
shall be caught up together with them in the clouds, to meet
the Lord in the air." {m) And it is very probable that this
article was taken from the sermon of Peter, {n) and from the
solemn charge of Paul to Timothy, (o)

XVIII. It is a source of peculiar consolation to hear that he
will preside at the judgment, who has already destined us to
participate with himself the honour of sitting in judgment with
him, so far will he be from ascending the tribunal to condemn
us. For how could a most merciful prince destroy his own
people ? how could a head scatter his own members ? how
could an advocate condemn his own clients? For if the apos-
tle ventures to exclaim, that no one can condemn us while
Christ intercedes for us, {p) it is much more certain that
Christ himself, our intercessor, will not condemn those whose
cause he has undertaken, and whom he has engaged to support.
Indeed, it is no inconsiderable security, that we shall stand
before no other tribunal than that of our Redeemer, from whom
we are to expect salvation ; and that he, who by the gospel
now promises eternal life, will at the judgment ratify and per-
form the promise which he has given. The design of the Fa-
ther in honouring the Son by " committing all judgment to

(k) Heb. ix. 27. (m) 1 Thess. iv. 16, 17. (o) 2 Tim. iv. 1.

\l) 1 Cor. XV. 51. {n) Acts x. 42. {j') ^o^^^- viii. 34.

CHAP. XVI.] CHRISTIAN RELIGION. 475

him," {q) was, that he might reHeve the consciences of his peo-
ple from all fear concerning the judgment. Thus far I have
followed the order of the Apostles' Creed ; because, while il
comprises, in a few words, the principal points of redemption,
U may serve to give us a distinct and separate view of those
particulars respecting Christ which merit our attention. I style
it the Apostles' Creed, but am not at all solicitous to know who
was the composer of it. The ancient writers agree in ascribing
it to the apostles, either from a belief that it was written and
published by their common concurrence, or from an opinion
that this compendium, being faithfully collected from the doc-
trine delivered by them, was worthy of being sanctioned by
such a title. And whoever was the author of it, I have no
doubt that it has been publicly and universally received as a
confession of faith from the first origin of the Church, and
even from the days of the apostles. Nor is it probable that it
was composed by any private individual, since from time im-
memorial it has evidently been esteemed as of sacred authority
by all the pious. But what we ought principally to regard, is
beyond all controversy — that it comprehends a complete ac-
count of our faith in a concise and distinct order, and that
every thing it contains is confirmed by decisive testimonies of
Scripture. This being ascertained, it is of no use anxiously to
inquire, or to contend with any one, respecting its author, un-
less it be not sufficient for any one to have the unerring truth
of the Holy Spirit, without knowing either by whose mouth it
was uttered, or by whose hand it was written.

XIX. Since we see that the whole of our salvation, and all
the branches of it, are comprehended in Christ, we must be
cautious not to alienate from him the least possible portion of
it. If we seek salvation, we are taught by the name of JESUS,
that it is in him ; if we seek any other gifts of the Spirit, they
will be found in his unction ; strength, in his dominion ; purity,
in his conception ; indulgence discovers itself in his nativity,
by which he was made to resemble us in all things, that he
might learn to condole with us ; if we seek redemption, it will
be found in his passion ; absolution, in his condemnation ; re-
mission of the curse, in his cross ; satisfaction, in his sacrifice ;
purification, in his blood ; reconciliation, in his descent into
hell ; mortification of the flesh, in his sepulchre ; newness of
life and immortality, in his resurrection ; the inheritance of
the celestial kingdom, in his entrance into heaven ; protection,
security, abundance, and enjoyment of all blessings, in his
kingdom ; a fearless expectation of the judgment, in the judi-
cial authority committed to him. Finally, blessings of every

(?) John V. 22.

476 INSTITUTES OF THE [bOOK II.

kind are deposited in him ; let us draw from his treasury, and
from no other source, till our desires are satisfied. For they
who, not content with him alone, are carried hither and thither
into a variety of hopes, although they fix their eyes principally
on him, nevertlieless deviate from the right way in the diver-
sion of any part of their attention to another quarter. This
distrust, however, cannot intrude, where the plenitude of his
blessings has once been truly known.

CHAPTER XVII.

CHRIST TRULY ANB PROPERLY SAID TO HAVE MERITED THE
GRACE OF GOD AND SALVATION FOR US.

We must devote an additional Chapter to the solution of
this question. For there are some men, more subtle than or-
thodox, who, though they confess that Christ obtained salvation
for us, yet cannot bear the word merit, by which they suppose
the grace of God is obscured. So they maintain that Christ is
only the instrument or minister, not, as he is called by Peter,
the Author, or Leader, and " Prince of life." {q) I grant, in-
deed, if any man would oppose Christ simply and alone to the
judgment of God, there would be no room for merit ; because
it is impossible to find in man any excellence which can merit
the favour of God ; nay, as Augustine most truly observes,
" The brightest illustration of predestination and grace is the
Saviour himself, the man Christ Jesus, who has acquired this
character in his human nature, without any previous merit
either of works or of faith. Let any one tell me, how that
man merited the honour of being assumed into one person with
the Word, who is coeternal with the Father, and so becoming
the only begotten Son of God. Thus the fountain of grace
appears in our Head, and from him diffuses its streams through
all his members according to their respective capacities. Every
one, from the commencement of his faith, is made a Christian,
by the same grace, by which this man, from the commence-
ment of his existence, was made the Christ." Again, in another
treatise, Augustine says, " There is not a more illustrious ex-
ample of predestination than the Mediator himself. For he
who made of the seed of David this righteous man, so that
he never was unrighteous, without any previous merit of his

{q) Acts iii. 15.

CHAP. XVII.] CHRISTIAN RELIGION. 477

■will, converts unrighteous persons into righteous ones, and
makes them members of that Head," &c. When we speak of
the merit of Christ, therefore, we do not consider him as the
origin of it, but we ascend to the ordination of God, which is
the first cause ; because it was of his mere good pleasure, that
God appointed him Mediator to procure salvation for us. And
thus it betrays ignorance to oppose the merit of Christ to the
mercy of God. For it is a common maxim, that between two
things, of which one succeeds or is subordinate to the other,
there can be no opposition. There is no reason, therefore, why
the justification of men should not be gratuitous from the mere
mercy of God, and why at the same time the merit of Christ
should not intervene, which is subservient to the mercy of God.
But to our works are directly and equally opposed the gra-
tuitous favour of God and the obedience of Christ, each in its
respective place. For Christ could merit nothing except by
the good pleasure of God, by which he had been predestinated
to appease the Divine wrath by his sacrifice, and to abolish our
transgressions by his obedience. To conclude, since the merit
of Christ depends solely on the grace of God, which appointed
this method of salvation for us, therefore his merit and that
grace are with equal propriety opposed to all the righteousnesses
of men.

II. This distinction is gathered from numerous passages of
Scripture. "God so loved the world, that he gave his only
begotten Son, that whosoever believeth in him should not pe-
rish." (r) We see that the love of God holds the first place, as
the supreme and original cause, and that faith in Christ follows
as the second and proximate cause. If it be objected, that
Christ is only the formal cause, this diminishes his merit more
than the words now quoted will bear. For if we obtain right-
eousness by a faith which relies on him, it is in him we are to
seek the cause of our salvation. This is evident from many
passages. " Not that we loved God, but that he loved us, and
sent his Son to be the propitiation for our sins." (s) These
words clearly demonstrate, that to remove every obstacle in
the way of his love towards us, God appointed a method of
reconciliation in Christ. And there is much contained in the
word " propitiation ; " for God, in a certain ineflfable manner,
at the same time that he loved us, was nevertheless angry
with us, till he was reconciled in Christ. This is implied in
the following passages : " He is the propitiation for our
sins." (t) Again: " It pleased the Father, having made peace
through the blood of his cross, by him to reconcile all things
unto himself." (v) Again: "God was in Christ, reconciling

(r) John iii. 16. (5) 1 John iv. 10. (t) 1 John ii. 2. (v) Col. i. 19, 20.

478 INSTITUTES OF THE [bOOK II.

the world unto himself, not imputing their trespasses unto
them." (iv) Again : " He hath made us accepted in the Be-
loved." (2:) Again: '^ That he might reconcile both unto God
in one body by the cross." (y) The reason of this mystery
may be learned from the first chapter of the Epistle to the
Ephesians, where Paul, having taught that we are chosen in
Christ, adds at the same time, that we are accepted in him.
How did God begin to favour those whom he had loved before
the creation of the world, but by the manifestation which he
made of his love when he was reconciled by the blood of
Christ ? For since God is the fountain of all righteousness, he
must necessarily be the enemy and judge of every sinner.
Wherefore the beginning of his love is the righteousness de-
scribed by Paul : " He hath made him to be sin for us, who
knew no sin ; that we may be made the righteousness of God
in him." (z) For his meaning is, that by the sacrifice of
Christ we obtain gratuitous righteousness, so as to be accepta-
ble to God, though by nature we are the children of wrath,
and alienated from him by sin. This distinction is indicated
also wherever the grace of Christ is connected with the love
of God ; whence it follows that our Saviour bestows on us
what he has purchased ; for otherwise it would be inconsistent
to ascribe this praise to him distinctly from the Father, that
grace is his, and proceeds from him.

III. Now, that Christ by his obedience has really procured
and merited grace from the Father for us, is certainly and just-
ly concluded from various passages of Scripture. For I assume
this as granted : if Christ has satisfied for our sins ; if he has
sustained the punishment due to us ; if he has appeased God
by his obedience ; in a word, if he has suff'ered, the just for the
unjust, — then salvation has been obtained for us by his right-
eousness, which is the same as being merited. But according
to the testimony of Paul, " We were reconciled by his death,
by whom we have received the atonement," or reconcilia-
tion, (a) Now, there is no room for reconciliation without a
previous offence. The sense therefore is, that God, to whom
our sins had rendered us odious, has been appeased by the
death of his Son, so as to be propitious to us. And the anti-
thesis, which follows just after, is worthy of careful observation •
" As by one man's disobedience many were made sinners, so
by the obedi.ence of one shall many be made righteous." (b)
For the meaning is, that as by the sin of Adam we were alien-
ated from God and devoted to destruction, so by the obedience
of Christ we are received into favour, as righteous persons.

(w) y Cor. V. 19. (y) Eph. ii. 16. («) Rom. v. 10, 11.

(z) Eph. i. 6. (2) 2 Cor. V. 21. (t) Rom. v. 19.

CHAP. XVII.] CHRISTIAN RELIGION. 479

Nor does the future tense of the verb exchide present right-
eousness ; as appears from the context. For he had before
said, " The free gift is of many offences unto justification." (c)
IV, But when we say that grace is procured for us by the
merit of Christ, we intend, that we have been purified by his
blood, and that his death was an expiation for sins. " The
blood of Jesus Christ cleanseth us from all sin." {d) " This
blood is shed for the remission of sins." (e) If the non-impu-
tation of our sins to us be the effect of the blood which he
shed, it follows that this was the price of satisfaction to the
justice of God. This is confimied by the declaration of the
Baptist : " Behold the Lamb of God, which taketh away the
sin of the world." (/) For he opposes Christ to all the
sacrifices of the law, to show that what they prefigured
was accomplished in him alone. Now we know what Mo-
ses frequently says — that an atonement shall be made for
sin, and it shall be forgiven. In short, the ancient figures
give us a fine exhibition of the power and efficacy of the
death of Christ. And the apostle copiously discusses this
subject in the Epistle to the Hebrews, judiciously assu-
ming this as a fundamental principle, that "without shed-
ding of blood there is no remission." Whence he infers, that
Christ has " once appeared to put away sin by the sacrifice
of himself; " and that "he was offered to bear the sins of
many." (»•) He had already said, that " Not by the blood of
goats and calves, but by his own blood ; he entered once into
the holy place, having obtained eternal redemption." {h) Now,
when he argues in this manner, " If the blood of bulls and of
goats, and the ashes of a heifer sprinkling the unclean, sanc-
tifieth to the purifying of the flesh, how much more shall the
blood of Christ purge your conscience from dead works ! " {i)
it evidently appears that we too much undervalue the grace of
Christ, unless we attribute to his sacrifice an expiatory, placa-
tory, and satisfactory efficacy. Therefore it is immediately
added, " He is the mediator of the New Testament, that by
means of death, for the redemption of the transgressions that
were under the first testament, they which are called might
receive the promise of eternal inheritance." [k) But we
ought particularly to consider the relation described by Paul,
that he was " made a curse for us." {I) For it would be un-
necessary, and consequently absurd, for Christ to be loaded
with a curse, except in order to discharge the debts due from
others, and thereby to obtain a righteousness for them. The
testimony of Isaiah likewise is clear, that "the chastisement

(c) Rom. V. 16. (f) John i. 29. (i) Feb. ix. 13, 14.

(rf) 1 John i. 7. Ig) Heb. ix. 22, 26, 28. (k) Heb. ix. 15.

(e) Matt. xxvi. 28. \h) Heb. ix. 12. {I) Gal. iii. 13.

480 INSTITUTES OF THE [bOOK II.

of our peace was upon him ; and with his stripes we are
healed." (o) For if Christ had not made a satisfaction for our
sins, he could not be said to have appeased God by suffering
the punishment to which we were exposed. This is confirmed
by a subsequent clause : " For the transgression of my people
was he stricken." Qo) Let us add the interpretation of Peter,
which will remove all difficulty, that " he bare our sins in his
own body on the tree ; " (q) which imports that the burden of
condemnation, from which we have been relieved, was laid
upon Christ.

V. The apostles explicitly declare, that he paid a price
to redeem us from the sentence of death : " Being justified
freely by his grace, through the redemption that is in Christ
Jesus ; whom God hath set forth to be a propitiation, through
faith in his blood." (r) Here Paul celebrates the grace of God,
because he has given the price of our redemption in the death
of Christ ; and then enjoins us to betake ourselves to his blood,
that we may obtain righteousness, and may stand secure before
the judgment of God. Peter confirms the same when he says,
" Ye were not redeemed with corruptible things, as silver and
gold, but with the precious blood of Christ, as of a lamb with-
out blemish and without spot." (s) For there would be no
propriety in the comparison, unless this blood had been the
price of satisfaction for sin ; for which reason Paul says, " Ye
are bought with a price." {t) Nor would there be any truth in
his other assertion, that " there is one Mediator, who gave
himself a ransom," (v) unless the punishment due to our de-
merits had been transferred to him. Therefore the same
apostle defines " redemption through his blood " to be " the
forgiveness of sins ; " (w) as though he had said. We are justified
or acquitted before God, because that blood is a complete satis-
faction for us. This is consonant with the following passage,
that " he blotted out the hand-writing, which was contrary to
us, nailing it to his cross." (x) For these words signify the
payment or compensation which absolves us from gailt.
There is great weight also in these words of Paul : " If right-
eousness come by the law, then Christ is dead in vain." (y)
For hence we conclude, that we must seek from Christ what
the law would confer upon any one who fulfilled it ; or, which
is the same, that we obtain by the grace of Christ what God
promised in the law to our works ; " which " commandments
''if a man do, he shall live in them." (;2r) This the apostle
confirms with equal perspicuity in his sermon at Antioch, as-

(o) Isaiah liii. 5. (s) 1 Peter i. 18, 19. (x) Col. ii. 14.

(p) Isaiah liii. 8. (t) 1 Cor. vi. 20. (y) Gal. ii. 21.

(q) 1 Peter ii. 24. (v) 1 Tim. ii. 5, 6. (2) Lev. xviii. 5.

(r) Rom. iii. 24, 25. (w) Col. i. 14.

CHAP. XVII.] CHRISTIAN RELIGION. 481

serting that "by Christ all that believe are justified from all
things, from which they could not be justified by the law of
Moses." (a) For if righteousness consist in an observance of
the law, who can deny that Christ merited favour for us, when,
by bearing this burden himself, he reconciles us to God, just
as though we were complete observers of the law ourselves ?
The same idea is conveyed in what he afterwards writes to
the Galatians, that " God sent forth his Son, made under the
law, to redeem them that were under the law." (b) For what
was the design of that subjection to the law, but to procure a
righteousness for us, by undertaking to perform that which we
were not able to do ? Hence that imputation of righteousness
without works, of which Paul treats ; (c) because that right-
eousness which is found in Christ alone is accepted as ours.
Nor indeed is the "flesh " of Christ called our "food " {d) for
any other reason but because we find in it the substance of
life. Now, this virtue proceeds solely from the crucifixion of
the Son of God, as the price of our righteousness. Thus Paul
says, " Christ hath given himself for us, an offering and a sacri-
fice to God for a sweet-smelling savour." (e) And in another
place, " He was delivered for our offences, and was raised
again for our justification." (/) Hence it is inferred, not only
that <;alvation is given us through Christ, but that the Father
is now propitious to us for his sake. For it cannot be doubted,
but this, which God declares in a figurative way by Isaiah, is
perfectly fulfilled in him : "I will " do it "for mine own sake,
and for my servant David's sake." (g) Of this the apostle is a
sufficient witness, when he says, " Your sins are forgiven you
for his name's sake." {h) For although the name of Christ is
not expressed, yet John, in his usual manner, designates him by
the pronoun avros, he. In this sense the Lord declares, " As I
live by the Father, so he that eateth me, even he shall live
by me." (i) With which corresponds the following declaration
of Paul: "Unto you it is given for the love of Christ (u*?^
XpiCtou) not only to believe on him, but also to suffer for his
sake." (k)

VI. But the inquiry made by Lombard and the schoolmen,
whether Christ merited for himself, discovers as much foolish
curiosity, as the assertion does presumption when they affirm
it. For what necessity was there for the only begotten Son
of God to descend, in order to make any new acquisition for
himself? And God by the publication of his own counsel re-
moves every doubt. For it is said, not that the Father con-

(a) Acts xiii. 39. (c) Eph. v. 2. . (h) 1 John ii. 12.

(b) Gal. iv. 4, 5. (/) Rom. iv. 25. (i) John vi. 57.

(c) Rom. iv. 5. (g) Isaiah xxxvii. 35. (&) Phil. i. 29.

(d) John vi. 55.
VOL. I. 61

482 INSTITUTES OF THE CHRISTIAN RELIGION. [bOOK II.

suited the benefit of the Son in his merits, but that he " de-
livered him to death, and spared him not," (I) " because he
loved the world." (w) And the language of the prophets is
worthy of observation : " Unto us a Child is born." (n) Again :
" Rejoice greatly, O daughter of Zion ; behold, thy King
Cometh unto thee." (o) There would otherwise be no force in
that confirmation of his love, which Paul celebrates, that he
"died for us, while we were enemies." (p) For we infer from
this, that he had no regard to himself ; and this he clearly af-
firms himself, when he says, " For their sakes I sanctify my-
self" (q) For by transferring the benefit of his sanctity to
others, he declares that he makes no acquisition for himself.
And it is highly worthy of our observation, that in order to de-
vote himself wholly to our salvation, Christ in a manner forgot
himself. To support this notion of theirs, the schoolmen pre-
posterously pervert the following passage of Paul : " Wherefore
also God hath highly exalted him, and given him a name
which is above every name." (r) For, considered as a man,
by what merits could he obtain such dignity as to be the Judge
of the world and the Head of angels, to enjoy the supreme
dominion of God, and to be the residence of that majesty, the
thousandth part of which can never be approached by all the
abilities of men and of angels ? But the solution is easy and
complete, that Paul, in that passage, is not treating of the cause
of the exaltation of Christ, but only showing the consequence
of it, that he might be an example to us ; nor did he mean any
other than what is declared in another place, that " Christ
ought to have suffered, and to enter into his glory." (s)

(I) Rom. viii. 32. (w) Isaiah ix. 6. (p) Rom. v. 8, 10 (r) Phil. ii. 9.
(m) John iii. 16. (o) Zech. ix. 9. {q) John xvii. 19. (5) Luke xxiv.26.

INSTITUTES

CHRISTIAN RELIGION.

BOOK III.

ON THE MANNER OF RECEIVING THE GRACE OF CHRIST,
THE BENEFITS WHICH WE DERIVE FROM IT, AND THE EF-
FECTS WHICH FOLLOW IT.

ARGUMENT.

The two former books relate to God the Creator and Redeemer. This
treats of God the Sanctifier, or of the operations of the Holy Spirit
towards our salvation, being an accurate exposition of the third part
of the Apostles' Creed.

The principal topics of this are seven, relating chiefly to one object,
the doctrine of faith.

First. Since our enjoyment of Christ and all his benefits depends on
the secret and special operation of the Holy Spirit, it discusses this
operation, which is the foundation of faith, of newness of life, and
of all holy exercises — Chap. I.

Secondly. Faith being as it were the hand by which we embrace Christ
the Redeemer, as offered to us by the Holy Spirit, it next adds a
complete description of faith — Chap. II.

Thirdly. To improve our knowledge of this salutary faith, it proceeds
to show the effects which necessarily result from it; and contends
that true penitence is always the consequence of true faith. But first
it proposes the doctrine of repentance in general — Chap. III. ; and
then treats of Popish penance and its constituent parts — Chap. IV.

484 ARGUMENT. [bOOK III.

— of indulgences and purgatorial fire — Chap. V. But institutes a
particular discussion of the two branches of true penitence, the
mortification of the flesh, and the vivification of the spirit, or
the life of a Christian, which is excellently described — Chap. VI
VII. VIII. IX. X.

Fourtlily. In order to a clearer display of the advantages and conse-
quences of this faith, it first treats of justification by faith — Chap.
XI. — then explains the questions which arise from it — Chap. XII,
XIII. XIV. XV. XVI. XVII. XVIII.— and, lastly, proceeds to a
dissertation on Christian liberty, which is an appendage to justifi-
cation— Chap. XIX.

Fifthly. Next follows prayer, the principal exercise of faith, and the
medium or instrument by which we daily receive blessings from
God— Chap. XX.

Sixthly. But since the communication of Christ offered in the gospel
is not embraced by men in general, but only by those whom the
Lord has favoured with the efficacy and peculiar grace of his Spirit,
it obviates any supposition of absurdity, by subjoining a necessary
and appropriate dissertation on the doctrine of Divine election —
Chap. XXI. XXII. XXIII. XXIV.

Lastly. Since we are liable to various difficulties and troubles while
exercised in the severe warfare which always attends the life of a
Christian, it contends that this may be alleviated by meditating on
the final resurrection ; and therefore adds a discourse on that subject
—Chap. XXV.

CHAPTER I.

WHAT IS DECLARED CONCERNING CHRIST RENDERED PROFITABLE
TO US BY THE SECRET OPERATION OF THE SPIRIT.

We are now to examine how we obtain the enjoyment of
those blessings which the Father has conferred on his only
begotten* Son, not for his own private use, but to enrich the
poor and needy. And first it must be remarked, that as long as
there is a separation between Christ and us, all that he sufiered
and performed for the salvation "of mankind is useless and una-
vailing to us. To communicate to us what he received from
his Father, he must, therefore, become ours, and dwell within
\\s. On this account he is called our " Head," (a) and "the

(a) Ephes. iv. 15.

CHAP. I.] CHRISTIAN RELIGION. 485

first-born among many brethren ; " (b) and we, on the other
hand, are said to be "grafted into him," (c) and to "put him
on ; " (d) for, as 1 have observed, whatever he possesses is
nothing to us, till we are united to him. But though it be
true that we obtain this by faith, yet, since we see that the
communication of Christ, offered in the gospel, is not promis-
cuously embraced by all, reason itself teaches us to proceed
further, and to inquire into the secret energy of the Spirit, by
which we are introduced to the enjoyment of Christ and all his
benefits. I have already treated of the eternal Deity and es-
sence of the Spirit ; let us now confine ourselves to this parti-
cular point : Christ came thus by water and blood, that the
Spirit may testify concerning him, in order that the salvation
procured by him may not be lost to us. For as "there are
three that bear record in heaven, the Father, the Word, and
the Spirit," so also " there are three on earth, the spirit, the
water, and the blood." (e) Nor is this a useless repetition of
the testimony of the Spirit, which we perceive to be engraven
like a seal on our hearts, so that it seals the ablution and sacrifice
of Christ. For Avhich reason Peter also says, that belicA'-ers are
" elect through sanctification of the Spirit unto obedience, and
sprinkling of the blood of Jesus Christ." (/ ) This passage sug-
gests to us, that our souls are purified by the secret ablution of
the Spirit, that the effusion of that sacred blood may not be in
vain. For the same reason also Paul, when speaking of puri-
fication and justification, says, we enjoy both " in the name
of the Lord Jesus, and by the Spirit of our God." (g) The
sum of all is this — that the Holy Spirit is the bond by which
Christ efficaciously unites us to himself. And what we have
advanced in the last book concerning his unction, tends to
establish the same truth.

II. But as a further confirmation of this point, which is
highly worthy of being understood, we must remember that
Christ was endued with the Holy Spirit in a peculiar manner ;
in order to separate us from the world, and introduce us into
the hope of an eternal inheritance. Hence the Spirit is called
"the Spirit of holiness ;" (A) not only because he animates
and supports us by that general power which is displayed in
mankind, and in all other creatures, but because he is .the seed
and root of a heavenly life within us. The principal topic,
therefore, dwelt on by the prophets in celebrating the kingdom
of Christ, is, that there would then be a more exuberant effu-
sion of the Spirit. The most remarkable passage is that of /
Joel : " I will pour out my Spirit upon all flesh in those ^

(b) Rom. viii. 29. (c) Rom. xi. 17. (d) Gal. iii. 27. (c) 1 John v. 7, 8.

(/) 1 Pet. i. 2. (g) 1 Cor. vi. 11. (h) Rom. i. 4.

486 INSTITUTES OF THE [bOOK III.

days." («) For, though the prophet seems to restrict the gifts
of the Spirit to the exercise of the prophetic function, yet he
signifies, in a figurative way, that God, by the ilhimination of
his Spirit, will make those his disciples, who before were total
strangers to the heavenly doctrine. Besides, as God the Father
gives us his Holy Spirit for the sake of his Son, and yet has
deposited " all fulness " with his Son, that he might be the
minister and dispenser of his own goodness, — the Holy Spirit
is sometimes called the Spirit of the Father, and sometimes the
Spirit of the Son. " Ye (says Paul) are not in the flesh, but
in the Spirit, if so be that the Spirit of God dwell in you.
Now, if any man have not the Spirit of Christ, he is none of
his." (A:) And thence he inspires. a hope of complete renova-
tion, for "he that raised up Christ from the dead, shall also
quicken your mortal bodies by his Spirit that dwelleth in
you." (/) For there is no absurdity in ascribing to the Father
the praise of his own gifts, of which he is the author ; and
also ascribing the same glory to Christ, with whom the gifts
of the Spirit are deposited, to be given to his people. There-
fore he invites all who thirst to come to him and drink, {m)
And Paul teaches us, that " unto every one of us is given
grace according to the measure of the gift of Christ." (n) And
it must be remarked, that he is called the Spirit of Christ, not
only because the eternal Word of God is united with the same
Spirit as the Father, but also with respect to his character
of Mediator ; for, if he had not been endued with this power,
his advent to us would have been altogether in vain. In
which sense he is called " the second Adam, the Lord from
heaven, a quickening Spirit ; " (o) where Paul compares the
peculiar life with which the Son of God inspires his people,
that they may be one with him, to that animal life which is
equally common to the reprobate. So, where he wishes to the
faithful " the grace of Christ, and the love of God," he adds
also "the communion of the Spirit," (^) without which there
can be no enjoyment of the paternal favour of God, or the be-
neficence of Christ. As he says also in another place, " the
love of God is shed abroad in our hearts by the Holy Ghost,
which is given unto us." [q)

HI. And here it will be proper to notice the titles by which
the Scripture distinguishes the Spirit, where it treats of the
commencement, progress, and completion of our salvation.
First, he is called the " Spirit of adoption," {r) because he wit-
nesses to us the gratuitous benevolence of God, with which God
the Father has embraced us in his beloved and only begotten

(t) Joel ii. 28. (m) John vii. 37. (p) 2 Cor. xiii. 14.

{k) Rom. viii. 9. {n) Ephes. iv. 7. (17) Rom. v. 5.

(/) Rom. viii. 11. (o) 1 Cor. xv. 45. (r) Rom. viii. 15.

CHAP. I.] CHRISTIAN RELIGION. 487

Son, that he might be a father to us ; and animates us to pray
with confidence, and even dictates expressions, so that we may
boldly cry, "Abba, Father." For the same reason, he is said
to be "the earnest" and "seal" of our inheritance; because,
while we are pilgrims and strangers in the world, and as per-
sons dead, he infuses into us such life from heaven, that we
are certain of our salvation being secured by the Divine faith-
fulness and care, (s) Whence he is also said to be "life,"
because of righteousness, (t) Since by his secret showers he
makes us fertile in producing the fruits of righteousness, he is
frequently called " water ; " as in Isaiah : " Ho, every one that
thirsteth, come ye to the waters." (m) Again: "1 will pour
water upon him that is thirsty, and floods upon the dry
ground." (iv) To which corresponds the invitation of Christ,
just quoted: "If any man thirst, let him come unto me." (x)
He sometimes, however, receives this appellation from his
purifying and cleansing energy ; as in Ezekiel, where the
Lord promises to sprinkle clean water on his people, to cleanse
them from their impurities, (y) Because he restores to life and
vigour, and continually supports, those whom he has anointed
with the oil of his grape, he thence obtains the name of
" unction." (z) Because he daily consumes the vices of our
concupiscence, and inflames our hearts with the love of God
and the pursuit of piety, — from these efl^ects he is justly called
"fire." (a) Lastly, he is described to us as a "fountain,"
whence we receive all the emanation of heavenly riches ; and
as " the hand of God," by which he exerts his power ; because
by the breath of his power he inspires us with Divine life, so
that we are not now actuated from ourselves, but directed by
his agency and influence ; so that if there be any good in us,
it is the fruit of his grace, whereas our characters without him
are darkness of mind and perverseness of heart. It has, indeed,
already been clearly stated, that till our minds are fixed on the
Spirit, Christ remains of no value to us ; because we look at
him as an object of cold speculation without us, and therefore
at a great distance from us. But we know that he benefits
none but those who have him for their " head " and " elder
brother," and who have "put him on." (6) This union alone
renders his advent in the character of a Saviour available to us.
We learn the same truth from that sacred marriage, by which
we are made flesh of his flesh and bone of his bone, and there-
fore one with him. (c) It is only by his Spirit that he unites
himself with us ; and by the grace and power of the same

(s) 2 Cor. i. 22. Eph. i. 13, 14. (0 Rom. viii. 10. (u) Isaiah Iv. 1.

(?c) Isaiah xliv. 3. (x) John vii. 37 ; iv. 14.

(?/) Ezek. xxxvi. 2.5. (2) 1 John ii. 20. (a) Luke iii. 16.

(b) Eph. iv. 15. Rom. viii. 29. Gal. iii. 27. (c) Eph. v. 30.

488 INSTITUTES OF THE [boOK III.

Spirit we are made his members ; that he may keep us mider
himself, and we may mutually enjoy him.

IV. But faith, being his principal work, is the object princi-
pally referred to in the most frequent expressions of his power
and operation ; because it is the only medium by which he
leads us into the light of the gospel ; according to the declara-
tion of John, that " Christ gave power (or privilege) to become
the sons of God to them that believed on his name ; which
were born, not of blood, nor of the will of the flesh, nor of
the will of man, but of God ; " {d) where, opposing God to flesh
and blood, he asserts the reception of Christ by faith, by those
who would otherwise remam unbelievers, to be a supernatural
gift. Similar to which is this answer of Christ : " Flesh and
blood hath not revealed it unto thee, but my Father, which is
in heaven ; " (e) which I now merely mention because I have
elsewhere treated it at large. Similar also is the assertion of
Paul, that the Ephesians " were sealed with that Holy Spirit
of promise." (/) For this shows, that there is an eternal
teacher, by whose agency the promise of salvation, which
otherwise would only strike the air, or at most our ears, pene-
trates into our minds. Similar also is his remark, that the
Thessalonians were " chosen by God through sanctification of
the Spirit, and belief of the truth ; " [g) by which connection,
he briefly suggests, that faith itself proceeds only from the
Spirit. John expresses this in plainer terms : " We know that
he abideth in us, by the Spirit which he hath given us." (A)
Again : " Hereby know we that we dwell in him, and he in us,
because he hath given us of his Spirit." {i) Therefore Christ
promised to send to his disciples " the Spirit of truth, whom
the world cannot receive," {k) that they might be capable of
attaining heavenly wisdom. He ascribes to him the peculiar
oflSce of suggesting to their minds all the oral instructions
which he had given them. For in vain would the light present
itself to the blind, unless this Spirit of understanding would
open their mental eyes ; so that he may be justly called the key
with which the treasures of the kingdom of heaven are unlocked
to us : and his illumination constitutes our mental eyes to be-
hold them. It is therefore that Paul so highly commends the
ministry of the Spirit ; (/) because the instructions of preachers
would produce no benefit, did not Christ himself, the internal
teacher, by his Spirit, draw to him those who Avere given him
by the Father, (m) Therefore, as we have stated, that com-
plete salvation is found in the person of Christ, so, to make us

(rf) John i. 12, 13. {g) 2 Thess. ii. 13. {k) John xiv. 17.

(c) Matt. xvi. 17. (//) 1 John iii. 24. (/) 2 Cor. iii. 6.

(/) Eph. i. 13. (0 1 John iv. 13. (m) John vi. 44.

CHAP. II.] CHRISTIAN RELIGION. 489

partakers of it, he " baptizes us with the Holy Spirit and with
lire," (n) enhghtening us into the faith of his Gospel, regene-
rating us so that we become new creatures, and, purging us
from profane impurities, consecrates us as holy temples to God.

CHAPTER H.

FAITH DEFINED, AND ITS PROPERTIES DESCRIBED.

All these things will be easily understood when we have
given a clearer definition of faith, that the reader may perceive
its nature and importance. But it will be proper to recall to
his remembrance, what has been already stated ; that God has
given us his law as the rule of our conduct, and that, if we are
guilty of even the smallest breach of it, we are exposed to
the dreadful punishment of eternal death, which he denounces.
Again, that since it is not only difficult, but entirely above our
strength, and beyond the utmost extent of our ability, to fulfil
the law as he requires, — if we only view ourselves, and con-
sider what we have demerited, we have not the least hope
left, but, as persons rejected by God, are on the verge of eter-
nal perdition. In the third place, it has been explained, that
there is but one method of deliverance, by which we can be
extricated from such a direful calamity ; that is, the appearance
of Christ the Redeemer, by whose means our heavenly Father,
commiserating us in his infinite goodness and mercy, has been
pleased to relieve us, if we embrace this mercy with a sincere
faith, and rely on it with a constant hope. But we must now
examine the nature of this faith, by which all who are the
adopted sons of God enter on the possession of the heavenly
kingdom ; since it is certain, that not every opinion, nor even
every persuasion, is equal to the accomplishment of so great a
work. And we ought to be the more cautious and diligent in
our meditations and inquiries on the genuine property of faith,
in proportion to the pernicious tendency of the mistakes of
multitudes in the present age on this subject. For a great part
of the world, when they hear the word faith, conceive it to be
nothing more than a common assent to the evangelical history.
And even the disputes of the schools concei'ning faith, by
simply styling God the object of it, (as I have elsewhere ob-
served,) rather mislead miserable souls by a vain speculation,

(n) Luke iii. 16.

VOL. I. 62

490 INSTITUTES OF THE [bOOK III.

than direct them to the proper mark. For, since God "dwell-
eth in the hght, which no man can approach unto," (o) there is
a necessity for the interposition of Christ, as the medium of
access to hhii. Whence he calls himself " the light of the
world," (p) and in another place, '• the way, and the truth, and
the life ; " because " no man cometh unto the Father," who is
the fountain of life, " but by him ; " (q) because he alone
knows the Father, and reveals him to believers, (r)

For this reason Paul asserts, that he esteemed nothing
worthy of being known but Jesus Christ ; (s) and in the twen-
tieth chapter of the Acts declares, that he had preached faith in
Christ ; and in another place, he introduces Christ speaking in
the following manner : " I send thee unto the Gentiles, that
they may receive forgiveness of sins, and inheritance among
them which are sanctified by faith, that is in me." {t) This
apostle tells us, that the glory of God is visible to us in his
person, or (which conveys the same idea) that "the light of
the knowledge of the glory of God " shines " in his face." (w)
It is true, that faith relates to the one God ; but there must
also be added a knowledge of Jesus Christ, whom he has
sent, (w) For God himself w^ould be altogether concealed
from us, if we were not illuminated by the brightness of Christ.
For this purpose the Father has deposited all his treasures
with his only begotten Son, that he might reveal himself in
him ; and that, by such a communication of blessings, he
might express a true image of his glory. For as it has been
observed, that we require to be drawn by the Spirit, that we
may be excited to seek Christ, so we should also be apprized,
that the invisible Father is to be sought only in this image.
On which subject, Augustine, treating of the object of faith,
beautifully remarks, " that we ought to know whither we should
go, and in what way ; " and immediately after he concludes,
"that he who unites Deity and humanity in one person, is the
way most secure from all errors ; for that it is God towards
whom we tend, and man by whom we go ; but that both to-
gether can be found only in Christ." Nor does Paul, when he
speaks of faith in God, intend to subvert what he so frequently
inculcates concerning faith, whose stability is wholly in Christ.
And Peter most suitably connects them together, when he says,
that " by him we believe in God." (x)

II. This evil, then, as well as innumerable others, must be
imputed to the schoolmen, who have, as it were, concealed
Christ, by drawing a veil over him ; whereas, unless our
views be immediately and steadily directed to him, we shall

(o) 1 Tim. vi. 16. (r) Luke x. 22. (m) 2 Cor. W. 6.

(p) John viii. 12. (s) 1 Cor. ii. 2. (w) John xvii. 3.

Iq) Joha xiv. 6. (0 Acts xxvi. 17, 18. (x) 1 Pet. i. 21.

CHAP. II.] CHRISTIAN RELIGION. 491

always be wandering through labyrinths without end. They
not only, by their obscure definition, diminish, and almost an-
nihilate, all the importance of faith, but have fabricated the no-
tion of implicit faith, a term with which they have honoured the
grossest ignorance, and most perniciously deluded the miserable
multitude. Indeed, to express the fact more truly and plainly,
this notion has not only buried the true faith in oblivion, but has
entirely destroyed it. Is this faith — to understand nothing,
but obediently to submit our understanding to the Church?
Faith consists not in ignorance, but in knowledge ; and that
not only of God, but also of the Divine will. For we do not
obtain salvation by our promptitude to embrace as truth what-
ever the Church may have prescribed, or by our transferring to
her the province of inquiry and of knowledge. But when we
know God to be a propitious Father to us, through the recon-
ciliation effected by Christ, and that Christ is given to us for
righteousness, sanctification, and life, — by this knowledge, I
say, not by renouncing our understanding, we obtain an en-
trance into the kingdom of heaven. For, when the apostle
says, that " with the heart man belie veth unto righteousness,
and with the mouth confession is made unto salvation," (y)
he indicates, that it is not sufficient for a man implicitly to
credi* what he neither understands, nor even examines ; but
he requires an explicit knowledge of the Divine goodness, in
which our righteousness consists.

III. I do not deny (such is the ignorance with which we
are enveloped) that many things are very obscure to us at
present, and will continue to be so, till we shall have cast off
the burden of the flesh, and arrived nearer to the presence of
God. On such subjects, nothing would be more proper than a
suspension of judgment, and a firm resolution to maintain unity
with the Church. But that ignorance combined with humility
should, under this pretext, be dignified with the appellation of
Faith, is extremely absurd. For faith consists in a knowledge
of God and of Christ, (z) not in reverence for the Church,
And we see what a labyrinth they have fabricated by this
notion of theirs, so that the ignorant and inexperienced, with-
out any discrimination, eagerly embrace as oracular every
thing obtruded upon them under the name of the Church;
sometimes even the most monstrous errors. This inconsiderate
credulity, though it be the certain precipice of ruin, is, never-
theless, excused by them on the plea that it credits nothing
definitively, but with this condition annexed. If such be the
faith of the Church. Thus they pretend that truth is held in
error, light in darkness, and true knowledge in ignorance.

(y) Rom. X. 10 (z) John xvii. 3,

492 INSTITUTES OF THE [bOOK III.

But, not to occupy any more time in refuting them, we only
admonish the reader to compare their doctrine with ours ; for
the perspicuity of the truth will of itself furnish a sufficient
refutation. For the question with them is not, whether faith
be yet involved in many relics of ignorance, but they po-
sitively assert, that persons are possessed of true faith, who are
charmed with their ignorance, and even indulge it, provided
they assent to the authority and judgment of the Church con-
cerning things unknown ; as if the Scripture did not univer-
sally inculcate that knowledge is united with faith.

IV. We grant, that during our pilgrimage in the world, our
faith is implicit, not only because many things are yet hidden
from our view, but because our knowledge of every thing is
very imperfect, in consequence of the clouds of error by which
we are surrounded. For the greatest wisdom of those who are
most perfect, is to improve, and to press forward with patient
docility. Therefore Paul exhorts the faithful, if they differ
from each other on any subject, to wait for further revela-
tion, (a) And experience teaches us, that till we are divested
of the flesh, our knowledge falls far short of what might be
wished; in reading also, many obscure passages daily occur,
Avhich convince us of our ignorance. With this barrier God
restrains us within the bounds of modesty, assigning to every
one a measure of faith, that even the most learned teacher may
be ready to learn. We may observe eminent examples of this
implicit faith in the disciples of Christ, before they were fully
enhghtened. We see with what difficulty they imbibed the
first rudiments ; how they hesitated even at the most minute
particulars ; what inconsiderable advances they made even
while hanging on the lips of their Master ; and when they ran
to the grave at the intelligence of the women, his resurrection
was like a dream to them. The testimony already borne by
Christ to their possession of faith, forbids us to say that they
Avere entirely destitute of it ; indeed, if they had not been per-
suaded that Christ would rise from the dead, they would have
felt no further concern about him. The women were not in-
duced by superstition to embalm with spices the body of a
deceased man, of whose life there was no hope ; but though
they credited his declarations, whose veracity they well knew,
yet the ignorance, which still occupied their minds, involved
their faith in darkness, so that they were almost lost in astonish-
ment. Whence also they are said at length to have believed,
when they saw the words of Christ verified by facts ; not that
their faith then commenced, but the seed of faith, which had
been latent, and as it were dead in their hearts, then shot forth

(a) Phil. iii. 15.

CHAP. II.] CHRISTIAN RELIGION. 493

with additional vigour. They had therefore a true but an
impUcit faith, because they received Christ with reverence as
their only teacher : being taught by him, they were persuaded
that he was tlie author of their salvation ; and they believed
that he came from heaven, that through the grace of the Fa-
ther he might assemble all his disciples there. But we need
not seek a more familiar proof of this point, than that some
portion of unbelief is always mixed with faith in every
Christian.

V. We may also style that an implicit faith, which in strict
propriety is nothing but a preparation for faith. The evange-
lists relate that many believed, who, only being filled with
admiration at the miracles of Christ, proceeded no further than
a persuasion that he was the promised Messiah, although they
had little or no knowledge of evangelical doctrine. Such reve-
rence, which induced them cheerfully to submit themselves to
Christ, is dignified with the title of faith, of which, however,
it was merely the commencement. Thus the nobleman, or
courtier, who believed the promise of Christ concerning the
healing of his son, when he returned to his house, (6) accord-
ing to the testimony of the evangelist, believed again ; that is,
first he esteemed as an oracle what he had heard from the lips
of Christ ; but afterwards he devoted himself to his authority
to receive his doctrine. It must be understood, however, that
he was docile and ready to learn ; that the word believe, in the
first place, denotes a particular faith ; but in the second place,
it numbers him among the disciples who had given their
names to Christ. John gives us a similar example in the Sa-
maritans, who believed the report of the woman, so as to run
with eagerness to Christ ; but who, after having heard him, said
to the woman, " Now we believe, not because of thy saying ; for
we have heard him ourselves, and know, that this is indeed the
Christ, the Saviour of the world." (c) Hence it appears, that
persons not yet initiated into the first elements, but only in-
clined to obedience, are called believers ; not, indeed, with
strict propriety, but because God, in his goodness, distinguishes
that pious disposition with such a great honour. But this
docility, connected with a desire of improvement, is very re-
mote from that gross ignorance which stupefies those who are
content with such an implicit faith as the Papists have invented.
For if Paul severely condemns those who are " ever learning,
yet never come to the knowledge of the truth," {d) how
much greater ignominy do they deserve who make it their
study to know nothing !

VI. This, then, is the true knowledge of Christ — to receive

(ft) John iv. 50—53. (c) John iv. 42. {d) 2 Tim. iii. 7.

494 INSTITUTES OF THE [bOOK III.

him as he is offered by the Father, that is, invested with his
gospel ; for, as he is appointed to be the object of our faith, so
we cannot advance in the right way to him, without the gui-
dance of the gospel. The gospel certainly opens to us those
treasures of grace, without which Christ would profit us little.
Thus Paul connects faith as an inseparable concomitant with
doctrine, where he says, " Ye have not so learned Christ ; if so
be ye have been taught by him, as the truth is in Jesus." (e) Yet
I do not so far restrict faith to the gospel, but that I admit
Moses and the prophets to have delivered what was sufficient
for its establishment ; but because the gospel exhibits a fuller
manifestation of Christ, it is justly styled by Paul, " the words
of faith and of good doctrine." (/) For the same reason, in
another place, he represents the law as abolished by the com^
ing of faith ; (g) comprehending under this term the new kind
of teaching, by which Christ, since his appearance as our Mas-
ter, has given a brighter display of the mercy of the Father,
and a more explicit testimony concerning our salvation. The
more easy and convenient method for us will be, to descend
regularly from the genus to the species. In the first place, we
must be apprized, that faith has a perpetual relation to the
word, and can no more be separated from it, than the rays from
the sun, whence they proceed. Therefore God proclaims by
Isaiah, "Hear, and your souls shall live."(/i) And that the
word is the fountain of faith, is evident from this language of
John: " These are written, that ye might believe." («) The
Psalmist also, intending to exhort the people to faith, says,
" To-day, if ye will hear his voice ; " (k) and to hear, gene-
rally means to believe. Lastly, it is not without reason that in
Isaiah, God distinguishes the children of the Church from
strangers, by this character, that they shall all be his disciples,
and be taught by him ; (I) for, if this were a benefit common
to all, why should he address himself to a few ? Correspond-
ent with this is the general use of the words " believers,"
and " disciples," as synonymous, by the evangelists, on all
occasions, and by Luke in particular, very frequently in the
Acts of the Apostles ; in the ninth chapter of which, he ex-
tends the latter epithet even to a woman. Wherefore, if faith
decline in the smallest degree from this object, towards which
it ought to be directed, it no longer retains its own nature,
but becomes an uncertain credulity, and an erroneous excursion
of the mind. The same Divine word is the foimdation by
which faith is sustained and supported, from which it cannot
be moved without an immediate downfall. Take away the
word, then, and there will be no faith left. We are not here

(e) Eph. iv. 20, 21. (/) 1 Tim. iv. 6. (g) Gal. iii. 23—25. (/*) Isaiah Iv. 3.
(i) John X.X. 31. (A) Psalm jccv. 7. (/) Isaiah liv. 13.

CHAP. II.] CHRISTIAN RELIGION. 495

disputing whether the ministry of men be necessary to disse-
minate the word of God, by which faith is produced, which we
shall discuss in another place ; but we assert, that the word
Itself, however it may be conveyed to us, is like a mirror, in
which faith may behold God. Whether, therefore, God in this
instance use the agency of men, or whether he operate solely
by his own power, he always discovers himself by his word to
those whom he designs to draw to himself, (m) Whence
Paul defines faith as an obedience rendered to the gospel, and
praises the service of faith, (w) For the apprehension of faith
is not confined to our knowing that there is a God, but chiefly
consists in our understanding what is his disposition towards
us. For it is not of so much importance to us to know what
he is in himself, as what he is willing to be to us. We find,
therefore, that faith is a knowledge of the will of God respect-
ing us, received from his word. And the foundation of this is
a previous persuasion of the Divine veracity ; any doubt of
which being entertained in the mind, the authority of the word
will be dubious and weak, or rather it will be of no authority
at all. Nor is it sufficient to believe that the veracity of God
is incapable of deception or falsehood, unless you also admit, as
beyond all doubt, that whatever proceeds from him is sacred
and inviolable truth.

YII. But as the human heart is not excited to faith by every
word of God, we must further inquire what part of the word
it is, with which faith is particularly concerned. God de-
clared to Adam, " Thou shalt surely die ; " (o) and to Cain,
" The voice of thy brother's blood crieth unto me from the
ground; "(j?) but these declarations are so far from being
adapted to the establishment of faith, that of themselves they
can only shake it. We do not deny that it is the office of
faith to subscribe to the truth of God, whatever be the time,
the nature, or the manner of his communications ; but our pre-
sent inquiry is only, what faith finds in the Divine word, upon
which to rest its dependence and confidence. When our con-
science beholds nothing but indignation and vengeance, how
shall it not tremble with fear ? And if God be the object of
its terror, how should it not fly from him ? But faith ought to
seek God, not to fly from him. It appears, then, that we have
not yet a complete definition of faith ; since a knowledge of the
Divine will indefinitely, ought not to be accounted faith. But
suppose, instead of will, — the declaration of which is often pro-
ductive of fear and sorrow, — we substitute benevolence or
mercy. This will certainly bring us nearer to the nature of

(m) Rom. i. 5. (o) Gen. ii. 17.

(7t) Phil. ii. 17. (p) Gen. iv. 10.

496 INSTITUTES OF THE [bOOK III.

faith. For we are allured to seek God, after we have learned
that salvation is laid up for us with him ; Avhich is confirmed
to us by his declaring it to be the object of his care and af-
fection. Therefore we need a promise of grace, to assure us
that he is our propitious Father ; since Ave cannot approach to
him without it, and it is upon that alone that the human heart
can securely depend. For this reason, in the Psalms, mercy
and truth are generally united, as being closely connected; be-
cause it would be of no avail for us to know the veracity of
God, if he did not allure us to himself by his mercy ; nor
should we embrace his mercy, if he did not offer it with his
own mouth. " I have declared thy faithfulness and thy salva-
tion : I have not concealed thy loving-kindness and thy truth.
Let thy loving-kindness and thy truth continually preserve
me." (q) Again : " Thy mercy, O Lord, is in the heavens ;
and thy faithfulness reacheth unto the clouds." (r) Agani :
" All the paths of the Lord are mercy and truth unto such as
keep his covenant." (s) Again : " His merciful kindness is
great towards us ; and the truth of the Lord endureth for
ever." (<) Again: "I will praise thy name for thy loving-
kindness, and for thy truth." (■?*) 1 forbear to quote what we
read in the prophets to the same purport, that God is merciful
and faithful in his promises. For it will be temerity to con-
clude that God is propitious to us, unless he testify concerning
himself, and anticipate us by his invitation, that his will re-
specting us may be neither ambiguous nor obscure. But we
have already seen, that Christ is the only pledge of his love,
without whom the tokens of his hatred and wrath are mani-
fest both above and below. Now, since the knowledge of the
Divine goodness will not be attended with much advantage,
unless it lead us to rely upon it, we must exclude that ap-
prehension of it which is mixed with doubts, which is not
uniform and steady, but wavering and undecided. Now, the
human mind, blinded and darkened as it is, is very far from
being able to penetrate and attain to a knowledge of the Divine
will ; and the heart also, fluctuating in perpetual hesitation, is
far from continuing unshaken in that persuasion. Therefore
our mind must be illuminated, and our heart established by
some exterior power, that the word of God may obtain full
credit with us. Now, we shall have a complete definition of
faith, if we say, that it is a steady and certain knowledge of
the Divine benevolence towards us, which, being founded on
the truth of the gratuitous promise in Christ, is both revealed
to our minds, and confirmed to our hearts, by the Holy Spirit.

(q) Psalm xl. 10, 11. (r) Psalm xxxvi. 5. (5) Psalm xxv. 10.

(t) Psalm cxvii. 2. (u) Psalm cxxxviii. 2.

CHAP. II.] CHRISTIAN RELIGION. 497

VIII. But before I proceed any further, it will be necessary
to make some preliminary observations, for the solution of diffi-
culties, which otherwise might prove obstacles in the way of
the reader.

And first, we must refute the nugatory distinction, which
prevails in the schools, of formal and informal faitli. For they
imagine, that such as are not impressed with any fear of God,
or with any sense of piety, believe all that is necessary to be
known in order to salvation; as though the Holy Spirit, in il-
luminating our hearts to faith, were not a witness to us of our
adoption. Yet, in opposition to the whole tenor of Scripture,
they presumptuously dignify such a persuasion, destitute of the
fear of God, with the name of faith. We need not contend
with this definition any further than by simply describing the
nature of faith, as it is represented in the Divine word. And
this will clearly evince the ignorance and insipidity of their
clamour concerning it. I have treated it in part already, and
shall subjoin what remains in its proper place. At present, I
affirm, that a greater absurdity than this figment of theirs, can-
not possibly be imagined. They maintain faith to be a mere
assent, with which every despiser of God may receive as true
whatever is contained in the Scripture. But first it should be
examined, whether every man acquires faith for himself by his
own power, or whether it is by faith that the Holy Spirit
becomes the witness of adoption. They betray puerile folly,
therefore, in inquiring whether faith, which is formed by the
superaddition of a quality, be the same, or whether it be a new
and different faith. It clearly appears, that while they have
been trifling in this manner, they never thought of the peculiar
gift of the Spirit ; for the commencement of faith contains in
it the reconciliation by which man draws near to God. But,
if they would duly consider that declaration of Paul, " With
the heart man believeth unto righteousness," (w) they would
cease their trifling about this superadded quality. If we had
only this one reason, it ought to be sufficient to terminate the
controversy — that the assent which we give to the Divine
word, as I have partly suggested before, and shall again more
largely repeat, is from the heart rather than the head, and from
the affections rather than the understanding. For which reason
it is called " the obedience of faith," (x) to which the Lord
prefers no other obedience ; because nothing is more precious
to him than his own truth ; which, according to the testimony
of John the Baptist, (y) believers, as it were, subscribe and
seal. As this is by no means a dubious point, we conclude at
once, that it is an absurdity to say, that faith is formed by the

(le) Rom. X. 10. {x) Rom. i. 5. (ij) John iii. 33. .

VOL. I. 63

498 INSTITUTES OF THE [bOOK III,

addition of a pious affection to an assent of the mind ; whereas,
even this assent consists in a pious affection, and is so described
in the Scriptures. But another argument offers itseh', wiiich is
still plainer. Since faith accepts Christ, as he is offered to us
by the Father ; and he is offered, not only for righteousness,
remission of sins, and peace, but also for sanctification and as a
fountain of living water; it is certain, that no man can ever
know him aright, unless he at the same time receive the sanc-
tification of the Spirit. Or, if any one would wish it to be
more clearly expressed, Faith consists in a knowledge of Christ.
Christ cannot be known without the sanctification of his
Spirit. Consequently, faith is absolutely inseparable from a
pious affection.

IX. This passage of Paul, " Though I have all faith, so
that I could remove mountains, and have not charity, I am
nothing," (z) is generally adduced by them to support the no-
tion of an informal faith unaccompanied with charity ; but
they overlook the sense in which the apostle uses the word
"faith " in this place. For having, in the preceding chapter,
treated of the various gifts of the Spirit, among which he has
enumerated " divers kinds of tongues, the working of miracles
and prophecy," (a) and having exhorted the Corinthians to
"covet earnestly the best gifts," from which the greatest bene-
fit and advantage would accrue to the whole body of the
Church, he adds, " yet show I unto you a more excellent
way ; " implying, that all such gifts, whatever be their intrinsic
excellence, are yet to be deemed worthless, unless they be
subservient to charity ; for that, being given for the edification
of the Church, if not employed for that purpose, they lose their
beauty and value. To prove this, he particularly specifies them,
repeating the same gifts, which he had before enumerated, but
under other names. He uses the word "faith" to denote
what he had before called powers, ((5uva(xeig, potestates, virtutes,)
that is, a power of working miracles. This, then, whether it
be called power or faith, being a particular gift of God, which
any impious man may both possess and abuse, as the gift of
tongues, or prophecy, or other gifts, we need not wonder if it
be separated from charity. But the mistake of such persons
arises wholly from this — that though the word " faith " is used
in many senses, not observing this diversity of signification,
they argue as if it had always the same meaning. The pas-
sage which they adduce from James in support of the same
error, shall be discussed in another place. Now, although, for
the sake of instruction, when we design to show the nature of
that knowledge of God, which is possessed by the impious, we

(s) 1 Cor. xiii. 2. (a) 1 Cor. xii. 10—31.

CHAP. II.] CHRISTIAN RELIGION. 499

allow that there are various kinds of faith, yet we acknow-
ledge and preach only one faith in the pious, according to the
doctrine of the Scripture. Many men certainly believe that
there is a God ; they admit the evangelical history and the
other parts of Scripture to be true ; just as we form an opinion
of transactions which are narrated as having occurred in formed
times, or of which we have ourselves been spectators. There
are some who go further ; esteeming the word of God as an.
undoubted revelation from heaven, not wholly disregarding its
precepts, and being in some measure affected botii by its de-
nunciations and by its promises. To such persons, indeed,
faith is attributed ; but by a catachresis, a tropical or improper
form of expression ; because they do not with open impiety re-
sist, or reject, or contemn the word of God, but rather exhibit
some appearance of obedience to it.

X. But this shadow or image of faith, as it is of no impor-
tance, so is unworthy of the name of faith ; its great distance
from the substantial truth of which, though we shall show
more at large hereafter, there can be no objection to its being
briefly pointed out here. Simon Magus (6) is said to have be-
lieved, who, nevertheless, just after, betrays his unbelief. When
faith is attributed to him, we do not apprehend, with some,
that he merely pretended to it with his lips, while he had none
in his heart ; but we rather think, that l3eing overcome with
the majesty of the gospel, he did exercise a kind of faith, and.
perceived Christ to be the author of life and salvation, so as
freely to profess himself one of his followers. Thus, in the
Gospel of liuke, those persons are said to believe for a time, in
whom the seed of the word is prematurely choked before it
fructifies, and those in whom it takes no root, but soon dries
up and perishes. We doubt not but such persons, being at-
tracted with some taste of the word, receive it with avidity,
and begin to perceive something of its Divine power ; so that
by the fallacious counterfeit of faith, they impose not only on
the eyes of men, but even on their own minds. For they per-
suade themselves, that the reverence which they show for thr?
word of God, is real piety ; supposing that there is no impiety
but a manifest and acknowledged abuse or contempt of it.
But, whatever be the nature of that assent, it penetrates not to
the heart, so as to fix its residence there ; and though it some-
times appears to have shot forth roots, yet there is no life in
them. The heart of man has so many recesses of vanity, and
so many retreats of falsehood, and is so enveloped with fraudu-
ent hypocrisy, that it frequently deceives even himself. But
let them, who glory in such phantoms of faith, know, that in

(b) Acts viii. 13, 18, 19.

500 INSTITUTES OF THE [bOOR III

this respect they are not at all superior to devils. Persons of
the former description, who hear and understand without any
emotion those things, the knowledge of which makes devils
tremble, are certainly far inferior to the fallen spirits ; and the
others are equal to them in this respect — that the sentiments
with which they are impressed, finally terminate in terror and
consternation, (c)

XI. I know that it appears harsh to some, when faith is at-
tributed to the reprobate ; since Paul affirms it to be the fruit
of election. But this difficulty is easily solved ; for, though
none are illuminated to faith, or truly feel the efficacy of the
gospel, but such as are preordained to salvation, yet expe-
rience shows, that the reprobate are, sometimes affected with
emotions very similar to those of the elect, so that, in their own
opinion, they in no respect differ from the elect. Wherefore,
it is not at all absurd, that a taste of heavenly gifts is ascribed
to them by the apostle, and a temporary faith by Christ : [d)
not that they truly perceive the energy of spiritual grace and
clear light of faith, but because the Lord, to render their guilt
more manifest and inexcusable, insinuates himself into their
minds, as far as his goodness can be enjoyed without the Spirit
of adoption. If any one object, that there remains, then, no
further evidence by which the faithful -can certainly judge of
their adoption, I reply, that although there is a great simili-
tude and affinity between the elect of God and those who are
endued with a frail and transitory faith, yet the elect possess
that confidence, which Paul celebrates, so as boldly to " cry,
Abba, Father." (e) Therefore, as God regenerates for ever the
elect alone with incorruptible seed, so that the seed of life
planted in their hearts never perishes, so he firmly seals with-
in them the grace of his adoption, that it may be confirmed and
ratified to their minds. But this by no means prevents that
inferior operation of the Spirit from exerting itself even in the
reprobate. In the mean time the faithful are taught to examine
themselves with solicitude and humility, lest carnal security
insinuate itself, instead of the assurance of faith. Besides, the
reprobate have only a confused perception of grace, so that
they embrace the shadow rather than the substance ; because
the Spirit properly seals remission of sms in the elect alone,
and they apply it by a special faith to their own benefit. Yet
the reprobate are justly said to believe that God is propitious
to them, because they receive the gift of reconciliation, though
in a confused and too indistinct manner : not that they are par-
takers of the same faith or regeneration with the sons of God.
but because they appear, under the disguise of hypocrisy, to

(c) James ii. 19. {d) Heb. vi. 4. (c) Gal. iv. 6.

CHAP. II.] CHRISTIAN RELIGION. 501

have the principle of faith in common with them. Nor do I
deny, that God so far enlightens their minds, that they discover
his grace ; but he so distinguishes that perception from the
peculiar testimony, which he gives to his elect, that they never
attain any solid efiect and enjoyment. For he does not, there-
fore, show himself propitious to them, by truly delivering them
from death, and receiving them under his protection ; but he
only manifests to them present mercy. But he vouchsafes to
the elect alone, the living root of faith, that they may persevere
even to the end. Thus we have refuted the objection, that if
God truly discovers his grace, it remains for ever ; because
nothing prevents God from illuminating some with a present
perception of his grace, which afterwards vanishes away.

XII. Moreover, though faith is a knowledge of the benevo-
lence of God towards us, and a certain persuasion of his ve-
racity, yet it is not to be wondered at, that the subjects of
these temporary impressions lose the sense of Divine love,
which, notwithstanding its affinity to faith, is yet widely dif-
ferent from it. The will of God, I confess, is immutable, and
his truth always consistent with itself. But I deny that the
reprobate ever go so far as to penetrate to that secret revelation,
which the Scripture confines to the elect. I deny, therefore,
that they either apprehend the will of God, as it is immutable,
or embrace his truth with constancy ; because they rest in a
fugitive sentiment. Thus a tree, not planted deeply enough to
shoot forth living roots, in process of time withers ; though for
some years it may produce not only leaves and blossoms, but
even fruits. Finally, as the defection of the first man was suf-
ficient to obliterate the Divine image from his mind and soul,
so we need not wonder if God enlightens the reprobate with
some beams of his grace, which he afterwards suffers to be ex-
tinguished. Nor does any thing prevent him from slightly
tincturing some with the knowledge of his gospel, and
thoroughly imbuing others with it. It must, nevertheless, be
remembered, that how diminutive and weak soever faith may
be in the elect, yet, as the Spirit of God is a certain pledge
and seal to them of their adoption, his impression can never be
erased from their hearts ; but that the reprobate have only a
few scattered rays of light, which are afterwards lost ; yet
that the Spirit is not chargeable with deception, because he in-
fuses no life into the seed which he drops in their hearts, that
it may remain for ever incorruptible, as in the elect. I go
still further ; for since it is evident from the tenor of the
Scripture, and from daily experience, that the reprobate are
sometimes atfected with a sense of Divine grace, some desire
of mutual love must necessarily be excited in their hearts.
Thus Saul had for a time a pious disposition to love God, from

502 INSTITUTES OF THE [bOOK III.

whom experiencing paternal kindness, he was allured by the
cliarms of his goodness. But as the persuasion of the paternal
love of God is not radically fixed in the reprobate, so they love
him not reciprocally with the sincere affection of children, but
are influenced by a mercenary disposition ; for the spirit of lov^e
was given to Christ alone, that he might instil it into iiis mem-
bers. And this observation of Paul certainly extends to none
but the elect : " The love of God is shed abroad in our hearts by
the Holy Ghost, which is given unto us ; " (/) the same love,
which generates that confidence of invocation which I have
before mentioned. Thus, on the contrary, we see that God is
wonderfully angry with his children, whom he ceases not to
love : not that he really hates them, but because he designs to
terrify them with a sense of his wrath, to humble their carnal
pride, to shake off their indolence, and to excite them to re-
pentance. Therefore they apprehend him to be both angry with
them, or at least with their sins, and propitious to them at the
same time; for they sincerely deprecate his wrath, and yet
resort to him for succour with tranquillity and confidence.
Hence it appears, that faith is not hypocritically counterfeited
by some, who nevertheless are destitute of true faith ; but, while
they are hurried away with a sudden impetuosity of zeal, they
deceive themselves by a false opinion. Nor is it to be doubted,
that indolence preoccupies them, and prevents them from
properly examining their hearts as they ought to do. It is
probable that those persons were of this description, to whom,
according to John, " Jesus did not commit himself," notwith-
standing that they believed in him, " because he knew all
men : he knew what was in man." (g-) If multitudes did not
depart from the common faith, (I style it common, because
there is a great similitude and affinity between temporary faith
and that which is living and perpetual,) Christ would not
have said to his disciples, " If ye continue in my Avord, then
are ye my disciples indeed, and ye shall know the truth, and
the truth shall make you free." (/i) For he addresses those
who have embraced his doctrine, and exhorts them to an in-
crease of faith, that the light which they have received may
not be extinguished by their own supineness. Therefore
Paul claims faith as peculiar to the elect, (i) indicating that
many decay, because they have had no living root. Thus also
Christ says in Matthew, " Every plant, which my heavenly
Father hath not planted, shall be rooted up." (k) There is a
grosser deception in others, who are not ashamed to attempt to
deceive both God and men. James inveighs against this class

(/) Rom. V. 5. (o-) John ii. 24, 25. (h) John viii. 31, 32.

(/) Titus i. 1. (h) Matt. xv. 13.

CHAP. II.] CHRISTIAN RELIGION. 503

of men, who impiously profane faith by hypocritical preten-
sions to it. (/) Nor would Paul require from the children of
God, a " faith unfeigned," (tn) but because multitudes pre-
sumptuously arrogate to themselves what they possess not, and
with their vain pretences deceive others, and sometimes even
themselves. Therefore he compares a good conscience to a
vessel in which faith is kept ; because many, " having put away
a good conscience, concerning faith have made shipwreck." (ii)
XIII. We must also remember the ambiguous signification
of the wovd faith ; for frequently faith signifies the sound doc-
trine of piety, as in the place which we have just cited, and in
the same Epistle, where Paul says, that deacons must hold " the
mystery of the faith in a pure conscience." (o) Also where he
predicts the apostasy of some "from the faith." (jo) But, on
the contrary, he says, that Timothy had been " nourished up
in the words of faith." [q) Again, Avhere he says, "avoiding
profane and vain babblings, and oppositions of science, falsely
so called ; which some professing, have erred concerning the
faith ; " (r) whom in another place he styles " reprobates con-
cerning the faith." (s) Thus, also, when he directs Titus to
'■'rebuke them, that they may be sound in the faith," (^) by
soundness, he means nothing more than that purity of doctrine,
which is so liable to be corrupted and to degenerate through
the instability of men. Since " all the treasures of wisdom
and knowledge are hidden in Christ," {u) whom faith pos-
sesses, faith is justly extended to the whole summary of hea-
venly doctrines, with which it is inseparably connected. On the
contrary, it is sometimes restricted to a particular object ; as
when Matthew says, that "Jesus saw their faith," [w) who let
down the paralytic man through the roof; and when Christ ex-
claimed respecting the centurion, " I have not found so great
faith, no, not in Israel." {x) But it is probable, that the centu-
rion was wholly intent on the recovery of his son, a con-
cern for Avhom wholly occupied his mind ; yet, because he was
contented with the mere answer of Christ, without being im-
portunate for his corporeal presence, it is on account of this cir-
cumstance that his faith is so greatly extolled. And we have
lately shown, that Paul uses faith for the gift of miracles ;
which is possessed by those who are neither regenerated by the
Spirit of God, nor serious worshippers of him. In another
place, also, he uses it to denote the instruction by which we are
edified in the faith ; for, when he suggests that faith will be
abolished, it must undoubtedly be referred to the ministry of
the Church, which is, at present, useful to our infirmity. In

(0 James ii. 14. (/j) 1 Tim. iv. 1. {t) Titus i. 13.

(»i) 1 Tim. i. 5. (<7) 1 Tim. iv. 6. {u) Col. ii. 3.

(u) 1 Tim. i. 19. (r) 1 Tim. vi. 20, 21. (w) Matt, ix 2. Mark ii. 5,

{o) 1 Tim. iii. 9 {s) 2 Tim. iii. 8. (z) Matt. viii. 10.

504 INSTITUTES OF THE [bOOK III.

these forms of expression, however, there is an evident analogy.
Bat when the word "faith" is in an improper sense transferred
to a hypocritical profession, or to that which falsely assumes
the name, it should not be accounted a harsher catachresis,
than when the fear of God is used for a corrupt and perverse
worship ; as when it is frequently said in the sacred history,
that the foreign nations, which had been transplanted to Sa-
maria and its vicinity, feared the fictitious deities and the
God of Israel ; which is like confounding together heaven and
earth. But our present inquiry is, what is that faith by which
the children of God are distinguished from unbelievers, by
which we invoke God as our Father, by which we pass from
death to life, and by which Christ, our eternal life and salva-
tion, dwells in us ? The force and nature of it, I conceive, I
have concisely and clearly explained,

XIV. Now, let us again examine all the parts of that defini-
tion ; a careful consideration of which, I think, will leave
nothing doubtful remaining. When we call it knowledge, we
intend not such a comprehension as men commonly have of
those things which fall under the notice of their senses. For
it is so superior, that the human mind must exceed and rise above
itself, in order to attain to it. Nor does the mind which attains
it comprehend what it perceives, but being persuaded of that
which it cannot comprehend, it understands more by the cer-
tainty of this persuasion, than it would comprehend of any hu-
man object by the exercise of its natural capacity. Wherefore
Paul beautifully expresses it in these terms : " to comprehend
what is the breadth, and length, and depth, and height ; and to
know the love of Christ, which passeth knowledge." (y) For
he meant to suggest, that what our mind apprehends by faith is
absolutely infinite, and that this kind of knowledge far exceeds
all understanding. Yet, because God has revealed to his saints
the secret of his will, " which had been hidden from ages and
from generations," (z) therefore faith is in Scripture justly
styled "an acknowledgment ;" (a) and by John, "know-
ledge," when he asserts, that believers know that they are the
sons of God. (b) And they have indeed a certain knowledge
of it ; but are rather confirmed by a persuasion of the veracity
of God, than taught by any demonstration of reason. The
language of Paul also indicates this : " whilst we are at home
in the body, we are absent from the Lord ; for we walk by faith,
not by sight." By this he shows that the things which we
understand througli faith, are at a distance from us, and beyond
our sight. Whence we conclude, that the knowledge of faith
consists more in certainty than in comprehension,

(y) Eph. iii. 18. («) Col. ii. 2.

(z) Col. i. 26. (b) 1 John iii. 2.

CHAP. II.] CHRISTIAN RELIGION. 505

XV. To express the solid constancy of the persuasion, we
furtlier say, that it is a certain and steady linowledge. For, as
faith is not content with a dubious and versatile opinion, so
neither with an obscure and perplexed conception ; but re-
quires a full and fixed certainty, such as is commonly obtained
respecting things that have been tried and proved. For un-
belief is so deeply rooted in our hearts, and such is our pro-
pensity to it, that though all men confess with the tongue,
that God is faithful, no man can persuade himself of the truth
of it, without the most arduous exertions. Especially when
the time of trial comes, the general indecision discloses the
fault which was previously concealed. Nor is it without
reason that the Holy Spirit asserts the authority of the Divine
word in terms of such high commendation, but with a design
to remedy the disease which I have mentioned, that the pro-
mises of God may obtain full credit with us. " The words of
the Lord (says David) are pure words ; as silver tried in a furnace
of earth purified seven times." (c) Again : " The word of the
Lord is tried : he is a buckler to all those that trust in him." (d)
And Solomon confirms the same, nearly in the same words :
" Every word of God is pure." (e) But, as the hundred and
nineteenth Psalm is almost entirely devoted to this subject, it
were needless to recite any more testimonies. Whenever God
thus recommends his word to us, he, without doubt, obliquely
reprehends our unbelief; for the design of those recommenda-
tions is no other than to eradicate perverse doubts from our
hearts. There are also many, who have such conceptions of
the Divine mercy, as to receive but very little consolation from
it. For they are at the same time distressed with an unhappy
anxiety, doubting whether he will be merciful to them ; be-
cause they confine within too narrow limits that clemency, of
which they suppose themselves to be fully persuaded. For
they reflect with themselves thus : that his mercy is large and
copious, bestowed upon many, and ready for the acceptance of
all ; but that it is uncertain whether it will reach them also, or,
rather, whether they shall reach it. This thought, since it
stops in the midst of its course, is incomplete. Therefore it
does not so much confirm the mind with secure tranquillity, as
disturb it with restless hesitation. But very difierent is the
meaning of " full assurance," (7rXTipo(popjac:,) which is always attri-
buted to faith in the Scriptures ; and which places the goodness
of God, that is clearly revealed to us, beyond all doubt. But
this cannot take place, unless we have a real sense and experi-
ence of its sweetness in ourselves. Wherefore the apostle
from faith deduces confidence, and from confidence boldness.

(c) Psalm xii. 6. (d) Psalm xviii. 30. (e) Prov. xxx. 5.

VOL. I. 64

506 INSTITUTES OF THE [bOOK III.

For this is his language : " In Christ we have boldness and ac-
cess, with confidence by the faith of him." (/) Tliese words
imply that we have no right faith, but when we can venture
with tranquillity into the Divine presence. This boldness
arises only from a certain confidence of the Divine benevolence
and our salvation ; which is so true, that the word " faith " is
frequently used for confidence.

XVI. The principal hinge on which faith tarns is this — that
we must not consider the promises of mercy, which the Lord
offers, as true only to others, and not to ourselves; but rather
make them our own, by embracing them in our hearts. Hence
arises that confidence, which the same apostle in another place
calls " peace ; "(,§") unless any one would rather make peace
the effect of confidence. It is a security, which makes the
conscience calm and serene before the Divine tribunal, and
without which it must necessarily be harassed and torn
almost asunder with tumultuous trepidation, unless it happen
to slumber for a moment in an oblivion of God and itself.
And indeed it is but for a moment ; for it does not long enjoy
that wretched oblivion, but is most dreadfully wounded by the
remembrance, which is perpetually recurring, of the Divine
judgment. In short, no man is truly a believer, unless he be
firmly persuaded, that God is a propitious and benevolent Fa-
ther to him, and promise himself every thing from his good-
ness ; unless he depend on the promises of the Divine be-
nevolence to him, and feel an undoubted expectation of
salvation ; as the apostle shows in these words : " If we hold
fast the beginning of our confidence steadfast unto the end." (h)
Here he supposes, that no man has a good hope in the Lord,
who does not glory with confidence, in being an heir of the
kingdom of heaven. He is no believer, I say, who does not
rely on the security of his salvation, and confidently triumph
over the devil and death, as Paul teaches us in this remarkable
peroration : " I am persuaded (says he) that neither death, nor
life, nor angels, nor principalities, nor powers, nor things
present, nor things to come, shall be able to separate us from
the love of God, which is in Christ Jesus our Lord." (i) Thus
the same apostle is of opinion, that "the eyes of our under-
standing " are not truly " enlightened," unless we discover
what is the hope of the eternal inheritance, to which Ave are
called, (k) And he every where inculcates, that we have no
just apprehensions of the Divine goodness, unless we derive
from it a considerable degree of assurance.

XVII. But some one will object, that the experience of be-
lievers is very different from this ; for that, in recognizing the

(/) Eph. ill. 12. (o-) E.ora. v. 1. (A) Heb. iii. 14.

(i) Rom. viii. 3S. ' {h) Eph. i. 16.

CHAP. II. J CHRISTIAN RELIGION. 507

grace of God towards them, they are not only disturbed with
inquietude, (which frequently befalls thern,) but sometimes also
tremble with the most distressing terrors. The vehemence of
temptations, to agitate their minds, is so great, that it appears
scarcely compatible with that assurance of faith of which we
have been speaking. We must therefore solve this difficulty,
if we mean to support the doctrine we have advanced. When
we inculcate, that faith ought to be certain and secure, we con-
ceive not of a certainty attended with no doubt, or of a security
interrupted by no anxiety ; but we rather affirm, that believers
have a perpetual conflict with their own diffidence, and are far
from placing their consciences in a placid calm, never disturbed
by any storms. Yet, on the other hand, we deny, however
they may be afflicted, that they ever fall and depart from that
certain confidence which they have conceived in the Divine
mercy. The Scripture proposes no example of faith more
illustrious or memorable than David, especially if you consider
the whole course of his life. Yet that his mind was not in-
variably serene, appears from his innumerable complaints, of
which it will be sufficient to select a few. When he rebukes
his soul for turbulent emotions, is he not angry with his un-
belief? " Why (says he) art thou cast down, 0 my soul ? and
why art thou disquieted in me ? Hope thou in God." (l) And,
certainly, that consternation was an evident proof of diffidence,
as though he supposed himself to be forsaken by God. In
another place, also, we find a more ample confession : " I said, in
my haste, I am cut ofi" from before thine eyes." (««/) In another
place, also, he debates with himself in anxious and miserable
perplexity, and even raises a dispute concerning the nature of
God : " Hath God forgotten to be gracious ? Will the Lord cast
off" for ever ? " What follows is still harsher : " And I said, I
must fall ; these are the changes of the right hand of the Most
High." (w) For, in a state of despair, he consigns himself to
ruin ; and not only confesses that he is agitated with doubts,
but, as vanquished in the conflict, considers all as lost ; because
God has deserted him, and turned to his destruction that hand
which used to support him. Wherefore it is not without rea-
son that he says, " Return unto thy rest, O my soul ; " (o) since
he had experienced such fluctuations amidst the waves of
trouble. And yet, wonderful as it is, amidst these concussions,
faith sustains the hearts of the pious, and truly resembles the
palm-tree, rising with vigour undiminished by any burdens
which may be laid upon it, but which can never retard its
growth ; as David, when he might appear to be overwhelmed,

(l) Psalm xlii. 5. (n) Psalm Ixxvii. 7, 9, 10.

(m) Psalm xxxi. 22. (o) Psalm cxvi. 7.

508 INSTITUTES OF THE [bOOK III.

yet, chiding himself, ceased not to aspire towards God. Indeed,
he who, contending with his own infirmity, strives in his anx-
ieties to exercise faith, is already in a great measure victorious.
Which we may infer from such passages as this : " Wait on
the Lord : be of good courage, and he shall strengthen thine
heart ; wait, I say, on the Lord." (p) He reproves himself for
timidity, and repeating the same twice, confesses himself to be
frequently subject to various agitations. In the mean time, he
is not only displeased with himself for these faults, but ar-
dently aspires towards the correction of them. Now, if we
enter into a close and correct examination of his character and
conduct, and compare him with Ahaz, we shall discover a con-
siderable difference. Isaiah is sent to convey consolation to the
anxiety of the impious and hypocritical king ; he addresses him
in these words : " Take heed, and be quiet ; fear not," &c. (q)
But what effect had the message on him ? As it had been be-
fore said, that " his heart was moved as the trees of the wood
are moved with the wind," (r) though he heard the promise, he
ceased not to tremble. This therefore is the proper reward and
punishment of infidelity — so to tremble with fear, that he who
opens not the gate to himself by faith, in the time of tempta-
tion departs from God ; but, on the contrary, believers, whom
the weight of temptations bends and almost oppresses, con-
stantly emerge from their distresses, though not without trouble
and difficulty. And because they are conscious of their own
imbecility, they pray with the Psalmist, " Take not the word
of truth utterly out of my mouth." (s) By these words we
are taught, that they sometimes become dumb, as though their
faith were destroyed ; yet that they neither fail nor turn their
backs, but persevere in their conflict, and arouse their inactivity
by prayer, that they may not be stupefied by self-indulgence.

XVIII. To render this intelligible, it is necessary to recur
to that division of the flesh and the spirit, which we noticed
in another place, and which most clearly discovers itself in this
case. The pious heart therefore perceives a division in itself,
being partly afl^ected with delight, through a knowledge of
the Divine goodness ; partly distressed with sorrow, through a
sense of its own calamity ; partly relying on the promise of
the gospel ; partly trembling at the evidence of its own ini-
quity ; partly exulting in the apprehension of life ; partly
alarmed by the fear of death. This variation happens through
the imperfection of faith ; since we are never so happy, during
the present life, as to be cured of all diflidence, and entirely
filled and possessed by faith. Hence those conflicts, in which

(j>) Psalm xxvii. 14. ('•) Isaiah vii. 2.

((/) Isaiah vii. 4. (s) Psalm cxix. 43.

CHAP. II.] CHRISTIAN RELIGION. 509

the difRdence which adheres to the relics of the flesh, rises up in
opposition to the faith formed in the heart. But if, in the mind
of a believer, assurance be mixed with doubts, do we not always
come to this point, that faith consists not in a certain and clear,
but only in an obscure and perplexed knowledge of the Divine
will respecting us ? Not at all. For, if we are distracted by
various thoughts, we are not therefore entirely divested of faith ;
neither, though harassed by the agitations of diffidence, are we
therefore immerged in its abyss ; nor, if we be shaken, are we
therefore overthrown. For the invariable issue of this contest
is, that faith at length surmounts those difficulties, from which,
while it is encompassed with them, it appears to be in danger.

XIX. Let us sum it up thus : As soon as the smallest par-
ticle of grace is infused into our minds, we begin to contem-
plate the Divine countenance as now placid, serene, and pro-
pitious to us : it is indeed a very distant prospect, but so clear,
that we know we are not deceived. Afterwards, in proportion
as we improve, — for we ought to be continually improving by
progressive advances, — we arrive at a nearer, and therefore more
certain view of him, and by continual habit he becomes more
familiar to us. Thus we see, that a mind illuminated by the
knowledge of God, is at first involved in much ignorance,
which is removed by slow degrees. Yet it is not prevented
either by its ignorance of some things, or by its obscure view
of what it beholds, from enjoying a clear knowledge of the
Divine will respecting itself, which is the first and principal
exercise of faith. For, as a man who is confined in a prison,
into which the sun shines only obliquely and partially through
a very small window, is deprived of a full view of that luminary,
yet clearly perceives its splendour, and experiences its beneficial
influence, — thus we, who are bound with terrestrial and corpo-
real fetters, though surrounded on all sides with great obscurity,
are nevertheless illuminated, sufficiently for all the purposes of
real security, by the light of God shining ever so feebly to
discover his mercy.

XX. The apostle beautifully inculcates both these ideas
in various places. For Avhen he says, that " we know in part,
and we prophesy in part, and see through a glass darkly," (t)
he indicates, how very slender a portion of that wisdom which
is truly Divine, is conferred upon us in the present life. For
although these words imply, not only that faith remains im-
perfect as long as we groan under the burden of the flesh, but
that our imperfection renders it necessary for us to be unremit-
tingly employed in acquiring further knowledge, yet he sug-
gests, that it is impossible for our narrow capacity to compre-
hend that which is infinite. And this Paul predicates con-

Q) 1 Cor. xiii. 9, 12.

510 INSTITUTES OF THE [bOOK III.

cerning the whole Church ; though every individual of us is
obstructed and retarded, by his own ignorance, from making
that progress which might be wished. But what a sure and
certain experience, of itself, even the smallest particle of faith
gves us, the same apostle shows in another place, where he
asserts, that " we, with open face, beholding as in a glass the
glory of the Lord, are changed into the same image." (u)
Such profound ignorance must necessarily involve much doubt
and trepidation ; especially as our hearts are, by a kind of natu-
ral instinct, inclined to unbelief. Besides, temptations, vari-
ous and innumerable, frequently assail us with great violence.
Above all, our own conscience, oppressed by its incumbent
load of sin, sometimes complains and groans within itself,
sometimes accuses itself, sometimes murmurs in secret, and
sometimes is openly disturbed. Whether, therefore, adversity
discover the wrath of God, or the conscience find in itself any
reason or cause of it, thence unbelief derives weapons to oppose
faith, which are perpetually directed to this object, to persuade
us, that God is angry with us, and inimical to us ; that we may
not hope for any assistance from him, but may dread him as
our irreconcilable enemy.

XXI. To sustain these attacks, faith arms and defends it-
self with the word of the Lord. And when such a temptation
as this assails us, — that God is our enemy, because he is angry
with us, — faith, on the contrary, objects, that he is merciful
even when he afflicts, because chastisement proceeds rather
from love than from wrath. When it is pressed with this
thought, that God is an avenger of iniquities, it opposes the
pardon provided for all offences, whenever the sinner makes
application to the Divine clemency. Thus the pious mind,
how strangely soever it may be agitated and harassed, rises at
length superior to all difficulties, nor ever suffers its confidence
in the Divine mercy to be shaken. The various disputes which
exercise and fatigue it, terminate rather in the confirmation of
that confidence. It is a proof of this, that when the saints
conceive themselves to feel most the vengeance of God. they
still confide their complaints to him, and when there is no ap-
pearance of his hearing them, they continue to call upon him.
For what end Avould be answered by addressing complaint to
him from whom they expected no consolation ? And they
would never be disposed to call upon him, unless they believed
him to be ready to assist them, (iv) Thus the disciples, whom
Christ reprehends for the weakness of their faith, complained
indeed that they were perishing, but still they implored his as-
sistance. Nor, when he chides them on account of their weak
faith, does he reject them from the number of his children, or

(m) 2 Cor. iii. 18. (ic) Matt. viii. 25.

CHAP.

II.] CHRISTIAN RELIGION. 511

class them with unbelievers ; but he excites them to correct
that fault. Therefore we repeat the assertion ah-eady made,
that faith is never eradicated from a pious heart, but continues
firmly fixed, however it may be shaken, and seem to bend this
way or that ; that its light is never so extinguished or smo-
thered, but that it lies at least concealed under embers ; and that
this is an evident proof, that the word, which is an incorruptible
seed, produces fruit similar to itself, whose germ never entirely
perishes. For, though it is the last cause of despair that can
happen to saints, to perceive, according to their apprehension
of present circumstances, the hand of God lifted up for their
destruction, yet Job asserts the extent of his hope to be such,
that though he should be slain by him, he would continue to
trust m him. (x) This, then, is the real state of the case :
Unbelief is not inwardly predominant in the hearts of the
pious, but it assails them from without ; nor do its weapons
mortally wound them ; they only molest them, or at least inflict
such wounds as are curable. For faith, according to Paul,
serves us as a shield, which, being opposed to hostile weapons,
receives their blows, and entirely repels them, or at least
breaks their force, so that they penetrate no vital part. When
faith is shaken, therefore, it is just as if a soldier, otherwise
bold, were constrained, by a violent stroke of a javelin, to
change his position and retreat a little ; but when faith itself is
wounded, it is just as if his shield were broken by a blow, yet
not pierced through. For tbe pious mind will always recover
so far as to say, with David, " Though I walk through the
valley of the shadow of death, I will fear no evil ; for thou art
with me." (y) To walk in the gloom of death is certainly ter-
rible ; and believers, whatever degree of firmness they have,
cannot but dread it. But when this thought prevails, that God
is present with them, and concerned for their salvation, fear at
once gives way to security. Bat, as Augustine says, whatever
powerful engines the devil erects against us, when he possesses
not the heart, which is the residence of faith, he is kept at a dis-
tance. Thus, if we judge from the event, believers not only es-
cape in safety from every battle, so that, receiving an accession
of vigour, they are soon after prepared to enter the field again,
but we see the accomplishment of what John says, in his canon-
ical Epistle : " This is the victory that overcometh the world,
even our faith." (z) For he affirms, that it will be not only
victorious in one or in a few battles, or against some particular
assault, but that it Avill overcome the whole world, though it
should be attacked a thousand times.

XXII. There is another species of fear and trembling, by

(z) Job xiii. 15. (y) Psalm xxiii. 4. (z) 1 John v. 4.

512 INSTITUTES OF THE [bOOK III.

which, nevertheless, the assurance of faith is so far from
being impaired, that it is more firmly established. That is.
when believers, considering the examples of the Divine ven-
geance against the impious as lessons given to them, are solici-
tously cautious not to provoke the wrath of God against them-
selves by the same crimes ; or when, feeling their own misery,
they learn to place all their dependence on the Lord, without
whom they perceive themselves to be more inconstant and
transient than the wind. For when the apostle, by a represen-
tation of the punishments which the Lord formerly inilicted
on the Israelitish nation, alarms the fears of the Corinthians,
lest they should involve themselves in the same calamities, (a)
lie in no respect weakens their confidence, but shakes off the
indolence of the flesh, by which faith is rather impaired than
confirmed. Nor when, from the fall of the Jews, he takes an
■ occasion to exhort him that standeth to beware lest he fall, (b)
does he direct us to waver, as though we were uncertain of
our stability ; but only forbids all arrogance and presumptuous,
overweening confidence in our own strength, that the Gentiles
may not proudly insult over the expelled Jews, into whose
place they have been received, (c) In that passage, however,
he not only addresses believers, but in his discourse also in-
cludes hypocrites, who gloried merely in external appearance.
For he admonishes not men individually, but instituting a
comparison between the Jews and the Gentiles, after having
shown that the rejection of the former was a righteous pu-
nishment for their unbelief and ingratitude, he exhorts the latter
not to lose, by pride and haughtiness, the grace of adoption
recently transferred to them. But as, in the general rejection
of the Jews, there remained some of them who fell not from
the covenant of adoption, so among the Gentiles there might
possibly arise some, who, destitute of true faith, would only be
inflated with foolish and carnal confidence, and thus abuse the
goodness of God to their own ruin. But though you should
understand this to be spoken to the elect and believers, no in-
convenience would result from it. For it is one thing to repress
the temerity, which from remaining carnality sometimes dis-
covers itself in the saints, that it may not produce vain confi-
dence ; and another to strike the conscience with fear, that it
may not rely with full security on the mercy of God.

XXIII. Moreover, when he teaches us to " work out our
own salvation with fear and trembling," (d) he only requires us
to accustom ourselves, with great self-humiliation, to look up
to the power of the Lord. For nothing arouses us to repose all
confidence and assurance of mind on the Lord, so much as dif-

(a) 1 Cor. X. 11. (h) 1 Cor. x. 12. (c) Rom. xi. 10. (d) Phil. ii. 11.

CHAP. II.] CHRISTIAN RELIGION. 513

fidence of ourselves, and anxiety arising from a consciousness
of our own misery. In which sense, we must understand this
declaration of the Psalmist, " I will come into thy house in the
muUitude of thy mercy, and in thy fear will I worship." (e)
Whence he beautifully connects the confidence of faith, which
relies on the mercy of God, with that religious fear by which
we ought to be affected, whenever we come into the presence
of the Divine Majesty, and from its splendour, discover our
♦extreme impurity. Solomon also truly pronounces, " Happy is
the man who feareth alway ; but he that hardeneth his heart
shall fall into mischief " (/) But he intends that fear which
will render us more cautious, not such as would affiict and
ruin us such as, when the mind, confounded in itself, recovers
itself in God ; dejected in itself, finds consolation in him ; and
despairing of itself, revives with confidence in him. Wherefore
nothing prevents believers from being distressed with fear, and
at the same time enjoying the most serene consolation ; as they
now turn their eyes towards their own vanity, and now direct
the attention of their mind to the truth of God. How can fear
and faith, it will be asked, both reside in the same mind ? Just
as, on the contrary, insensibility and anxiety. For though the
impious endeavour to acquire a habit of insensibility, that they
may not be disquieted by the fear of God, the judgment of
God follows them so closely, that they cannot attain the object
of their desires. So nothing prevents God from training his
people to humility, that in their valiant warfare they may re-
strain themselves within the bounds of modesty. And that
this was the design of the apostle appears from the context,
where, as the cause of fear and trembling, he assigns the good
pleasure of God, by which he gives to his people both rightly
to will, and strenuously to perform. In the same sense we
should understand this prediction: "The children of Israel
shall fear the Lord and his goodness ; " (g) for not only piety
produces a reverence of God, but also the sweetness of grace
fills a man tliat is dejected in himself, with fear and admira-
tion ; causing him to depend upon God, and humbly submit
himself to his power.

XXIV. Yet we give no encouragement to the very pestilent
philosophy, begun to be broached by some semi-Papists in the
present day. For, being unable to defend that gross notion of
faith as a doubtful opinion, which has been taught in the
schools, they resort to another invention, and propose a confi-
dence mixed with unbelief. They confess, that whenever we
look to Christ, we find in him a sufficient ground of comforta-
ble hope ; but because we are always unworthy of all those

(f) Psalm V. 7. (/) Prov. xxviii. 14. (g) Hosea iii. 5.

VOL. I. 65

514 INSTITUTES OF THE [bOOK III.

blessings which are offered to us in Christ, they wish us to
fluctuate and hesitate in the view of our own unworthiness.
In short, they place the conscience in such a state between
hope and fear, that it alternately inclines to both. They also
connect hope and fear together, so that when the former rises,
it depresses the latter, and when the latter lifts its head, the
former falls. Thus Satan, finding that those open engines,
which he heretofore employed to destroy the assurance of
faith, are now no longer of any avail, secretly endeavours to
undermine it. But what kind of confidence would that be,
which should frequently give way to despair ? If you consider
Christ, (say they,) salvation is certain ; if you return to yourself,
condemnation is certain. Diffidence and good hope, therefore,
must of necessity alternately prevail in your mind. As though
we ought to consider Christ as standing apart from us, and not
rather as dwelling within us. For we therefore expect salva-
tion from him, not because he appears to us at a great distance,
but because, hJiving ingrafted us into his body, he makes us
partakers not only of all his benefits, but also of himself
Wherefore I thus retort their own argument : If you consider
yourself, condemnation is certain ; but since Christ, with all his
benefits, is communicated to you, so that all that he has be-
comes yours, and you become a member of him, and one with
him, — his righteousness covers your sins ; his salvation super-
sedes your condemnation ; he interposes with his merit, that
your unworthiness may not appear in the Divine presence. In-
deed, the truth is, that we ought by no means to separate
Christ from us, or ourselves from him ; but, with all our might,
firmly to retain that fellowship by which he has united us to
himself. Thus the apostle teaches us : " The body (says he)
is dead because of sin ; but the spirit is life because of right-
eousness." (/i) According to this frivolous notion of these
persons, he ought to have said, Christ indeed has life in him-
self; but you, being sinners, remain obnoxious to death and
condemnation. But he speaks in a very ditferent manner ; for
he states, that the condemnation which we demerit in our-
selves is swallowed up by the salvation of Christ ; and in con-
firmation of this, uses the same argument as I have adduced,
that Christ is not without us, but dwells within us ; and not
only adheres to us by an indissoluble connection of fellowship,
but by a certain wonderful communion coalesces daily more
and more into one body with us, till he becomes altogether
one with us. Nor do I deny, what I have lately said, that
some interruptions of faith at times occur, as its imbecility ia
by the force of violence inclined to this or the other direction,

(/t) Rom. viii. 10.

CHAP. II.] CHRISTIAN RELIGION. 515

Thus, in the thick gloom of temptations, its light is smothered ;
but, whatever befalls it, it never discontinues its efforts in seek-
ing God.

XXY. Bernard reasons in a similar manner, when he pro-
fessedly discusses this subject, in the Fifth Homily, on the
Dedication of the Temple. " By the goodness of God, medi-
tating sometimes on the soul, I think I discover in it, as it
were, two opposite characters. If I view it as it is in itself and
of itself, I cannot utter a greater truth concerning it, than that
it is reduced to nothing. What need is there at present to enu-
merate all its miseries, how it is loaded with sins, enveloped
in darkness, entangled with allurements, inflamed with in-
ordinate desires, subject to the passions, filled with illusions,
always prone to evil, inclined to every vice, and finally full of
ignominy and confusion ? Now, if even our righteousnesses,
when viewed in the light of truth, be found to be 'as filthy rags, '(i)
what judgment will be formed of our acknowledged unright-
eousness ? ' If the light that is in ' us ' be darkness, how great
is that darkness ! ' (/t) What then ? Man is undoubtedly be-
come like vanity : man is reduced to nothing ; man is .tothing.
Yet how is he entirely nothing, whom God magnifies ? How
is he nothing, on whom the heart of God is fixed ? Brethren,
let us revive again. Although we are nothing in our own
hearts, perhaps there may be something for us latent in the
heart of God. O Father of mercies, O Father of the miserable,
how dost thou fix thine heart on us ! For thine heart is where
thy treasure is. But how are we thy treasure, if we are no-
thing ? All nations are before thee as though they existed not ;
they must be considered as nothing. That is, before thee ; not
within thee : thus it is in the judgment of thy truth ; but not
thus in the affection of thy clemency. Thou callest things
which are not, as though they were ; and therefore they
are not, because thou callest things which are not ; yet they
are, because thou callest them. For though they are not, with
reference to themselves, yet with thee they are ; according to
this expression of Paul : ' Not of works, but of him that
caUeth."'(Z) After this, Bernard says, that there is a wonderful
connection between these two considerations. Things which
are connected with each other, certainly do not reciprocally
destroy each other ; which he also more plainly declares in the
following conclusion: "Now, if we diligently examine what
we are in both considerations, — how in one view we are no-
thing, and in the other how we are magnified, — I conceive that
our boasting appears to be restrained ; but perha])S it is more
increased, and indeed established, that we may glory not in

(i) Isaiah Ixiv. 6. (k) Matt. vi. 23. (/) Rom. ix. 11.

616 INSTITUTES OF THE [bOOK 111

ourselves, but in the Lord. If we reflect, if he has decreed
to save us, we shall shortly be delivered ; this is sufficient to
recover us. But ascending to a loftier and more extensive
prospect, let us seek the city of God, let us seek his temple, let
ns seek his palace, let us seek his spouse. I have not forgotten,
but with fear and reverence I say, We are ; but in the heart
of God. We are ; but by his condescending favour, not by
our own merit."

XXVI. Now, the fear of the Lord, which is universally as-
cribed to all the saints, and which is called sometimes " the begin-
ning of wisdom," [m) sometimes " wisdom" {n) itself, although
it be but one, proceeds from a twofold apprehension of him.
For God requires the reverence of a Father and of a Master.
Therefore he who truly desires to worship him, will study to
pay him the obedience of a son and the submission of a ser-
vant. The Lord, by the prophet, distinguishes the obedience
which is paid to him as a father, by the appellation of ho-
nour ; and the service which he receives as a master, by that
of fear. " A son (says he) honouroth his father, and a servant
his master. If, then, I be a father, where is mine honour ? And
if I be a master, where is my fear? " (o) But notwithstand-
ing his distinction between them, you see how he confounds
them together. Let the fear of the Lord therefore with us be
a reverence mingled with this honour and fear. Nor is it sur-
prising, that the same mind cherishes both these afli'ections; for
he who considers what a Father God is to us, has ample reason,
even though there were no hell, to dread his displeasure more
than any death. Bat, such is the propensity of our nature to
the licentiousness of transgression, that in order to restrain it
by every possible method, we should at the same time indulge
this reflection, that all iniquity is an abomination to the Lord,
under whose power we live, and whose vengeance they will
not escape, who provoke his wrath against them by the wicked-
ness of their lives.

X^XNll. Now, the assertion of John, that " there is no fear
in love, but perfect love casteth out fear, because fear hath
torment," {p) is not at all repugnant to what we have ad-
vanced. For he speaks of the terror of unbelief, between which
and the fear of believers there is a wide diff'erence. For the
impious fear not God from a dread of incurring his displeasure,
if they could do it with impunity ; but because they know him
to be armed with vindictive power, they tremble with horror at
hearing of his wrath. And thus also they fear his wrath, be-
cause they apprehend it to be impending over them, because
they every moment expect it to fall on their heads. But the

(to) Psalm cxi. 10. (o) Mai. i. 6.

(71) Prov. i. 7; ix. 10. Job xxviii. 28. (p) 1 John iv. 18.

CHAP. II.] CHRISTIAN RELIGION. 617

faithful, as we have observed, fear his displeasure more than
punishment, and are not disturbed with the fear of punishment,
as though it were impending over them, but are rendered more
cautious that they may not incur it. Thus the apostle, when
addressing believers, says, '' Let no man deceive you with
vain words ; for, because of these things cometh the wrath
of God upon the children of disobedience [or unbelief] " (q)
He threatens not its descending on them ; but admonishes
them to consider the wrath of the liOrd prepared for the im-
pious, on account of the crimes which he had enumerated, that
they may avoid tempting it. It seldom happens, however, that
the reprobate are aroused merely by simple threatenings ; but,
on the contrary, being already obdurate and insensible, when
God thunders from heaven, if it be only in words, they rather
harden themselves in rebellion ; but when they feel the stroke
of his hand, they are compelled to fear him, whether they will
or not. This is commonly called a servile fear, in opposition
to a filial fear, which is ingenuous and voluntary. Some per-
sons curiously introduce an intermediate species of fear ; be-
cause that servile and constrained affection sometimes subdues
men's minds, so that they voluntarily approach to the fear of
God.

XXVIII. Now, in the Divine benevolence, which is affirmed
to be the object of faith, we apprehend the possession of salva-
tion and everlasting life to be obtained. For, if no good can
be wanting when God is propitious, we have a sufficient cer-
tainty of salvation, when he himself assures us of his love.
" O God, cause thy face to shine, and we shall be saved," (r)
says the Psalmist. Hence the Scriptures represent this as the
sum of our salvation, that he has " abolished '' all " enmity," (s)
and received us into his favour. In which they imply, that
since God is reconciled to us, there remains no danger, but that
all things will prosper with us. Wherefore faith, having appre-
hended the love of God, has promises for the present life and
the life to come, and a solid assurance of all blessings ; but it
is such an assurance as may be derived from the Divine word.
For faith certainly promises itself neither longevity, nor ho-
nour, nor wealth, in the present state ; since the Lord has not
been pleased to appoint any of these things for us : but is con-
tented with this assurance, that whatever we may want of the
conveniences or necessaries of this life, yet God will never
leave us. But its principal security consists in an expectation
of the future life, which is placed beyond all doubt by the
word of God. For whatever miseries and calamities may on
earth await those who are the objects of the love of God, they

((/) Eph. V. 6. Col. iii. 6. (r) Psalm Ixxx. 3. (s) Eph. ii. 14, 15.

518 INSTITUTES OF THE [bOOK III.

cannot prevent the Divine benevolence from being a source of
complete felicity. Therefore, when we meant to express the
perfection of blessedness, we have mentioned the grace of God,
as the fountain from which every species of blessings flows
down to us. And we may generally observe in the Scrip-
tures, that when they treat not only of eternal salvation, but
of any blessing we enjoy, our attention is recalled to the love
of God. For which reason David says, that " The loving-
kindness of God," when experienced in a pious heart, "is bet-
ter" and more desirable "than life " itself, (t) Finally, if we
have an abundance of all things to the extent of our desires,
but are uncertain of the love or hatred of God, our prosperity
will be cursed, and therefore miserable. But if the paternal
countenance of God shine on us, even our miseries will be
blessed, because they will be converted into aids of our salva-
tion, (u) Thus Paul, after an enumeration of all possible ad-
versities, glories that they can never separate us from the love
of God ; and in his prayers, he always begins with the grace of
God, from which all prosperity proceeds. David likewise op-
poses the Divine favour alone against all the terrors which dis-
turb us : " Though I walk through the valley of the shadow
of death, (says he,) I will fear no evil, for thou art with me." (w)
And we always feel our minds wavering, unless, contented
with the grace of God, they seek their peace in it, and are
deeply impressed with the sentiment of the Psalmist : " Blessed
is the nation whose God is the Lord ; and the people whom he
hath chosen for his own inheritance." (x)

XXIX. We make the foundation of faith to be the gratu-
itous promise ; for on that faith properly rests. For, although
faith admits the veracity of God in all things, whether he com-
mand or prohibit, whether he promise or threaten ; though it
obediently receives his injunctions, carefully observes his pro-
hibitions, and attends to his threatenings, — yet with the promise
it properly begins, on that it stands, and in that it ends. For
it seeks in God for life, which is found, not in precepts nor in
denunciations of punishments, but in the promise of mercy,
and in that only which is gratuitous ; for a conditional promise,
which sends us back to our own works, promises life to us only
if we find it in ourselves. Therefore, if we wish our faith not
to tremble and waver, we must support it with the promise of
salvation, which is voluntarily and liberally offered us by the
Lord, rather in consideration of our misery, than in respect of
our worthiness. Wherefore the apostle denominates the gos-
pel " the word of faith ; " (y) a character which he denies both
Jo the precepts and to the promises of the law ; since there is

(t) Psalm Ixiii. 3. (m) Rom. viii. 39. (w) Psalm xxiii. 4.

(2-) Psalm xxxiii. 12. (y) Rom. x. S.

CHAP. II.] CHRISTIAN RELIGION. 519

nothing that can establish faith, but that liberal embassy by
which God reconciles the world to himself. Hence also the
same apostle frequently connects faith with the gospel ; as
when he states, that " the ministry of the gospel was com-
mitted to him for obedience to the faith;" that it is "the
power of God mito salvation to every one that believeth ; " that
therein is the " righteousness of God revealed from faith to
faith." (z) Nor is this to be wondered at ; for the gospel
being " the ministry of reconciliation," (a) there is no other
sufficient testimony of the Divine benevolence towards us, the
knowledge of which is necessary to faith. When we assert,
therefore, that faith rests on the gratuitous promise, we deny
not that believers embrace and revere every part of the Divine
word, but we point out the promise of mercy as the peculiar
object of faith. Thus believers ought to acknowledge God as
a judge and avenger of crimes ; yet they fix their eyes peculiarly
oil his clemency ; described for their contemplation as " gra-
cious and full of compassion ; slow to anger, and of great
mercy ; good to all, and diffusing his tender mercies over all
his works." (b)

XXX. Nor do I regard the clamours of Pigliius, or any
such snarlers, who censure this restriction, as though it divi-
ded faith, and comprehended only one branch of it. I grant
that, as I have already said, the general object of faith (as they
express themselves) is the veracity of God, whether he threaten,
or give us a hope of his grace. Wherefore the apostle attri-
butes this to faith, that Noah feared the destruction of the world
while it was yet unseen, (c) If the fear of impending pu-
nishment was the work of faith, threatenings ought not to be
excluded from the definition of it. This indeed is true ; but
these cavillers unjustly charge us with denying that faith re-
spects every part of the word of God. For we only intend to
establish these two points ; first, that it never stands firmly till
it comes to the gratuitous promise ; secondly, that we are
reconciled to God only as it unites us to Christ. Both these
points are worthy of observation. We are inquiring for a faith
which may distinguish the sons of God from the reprobate, and
believers from unbelievers. If any man believes the justice of
the Divine commands and the truth of the Divine threaten-
ings, must he therefore be called a believer ? By no means.
Therefore faith can have no stability, unless it be placed on
the Divine mercy. Now, to what purpose do we argue con-
cerning faith ? Is it not that we may understand the way of
salvation ? But how is faith saving, but by ingrafting us into

(z) Rom. i. 5, 16, 17. (i) Psalm cxlv. 8, 9.

(a) 2 Cor. v. 18. (c) Heb. xi. 7.

520 INSTITUTES OF THE [bOOK III.

the body of Christ ? There will be no absurdity, then, if, in
the definition of it, we insist on its principal effect, and as a
difference, add to the genus that character which separates be-
lievers from unbelievers. In a word, these malevolent men
have nothing to carp at in this doctrine, without involving in
the same reprehension with us, the apostle Paul, who parti-
cularly styles the gospel " the word of faith." (d)

XXXI. Hence, again, we infer, what has been before stated,
that the word is as necessary to faith, as the living root of the
tree is to the fruit ; because, according to David, none can
trust in God but those who know his name, (e) But this
knowledge proceeds not from every man's own imagination,
but from the testimony which God himself gives of his own
goodness. This the same Psalmist confirms in another place :
" Thy salvation according to thy word." (/) Again : " Save
me : I hoped in thy word." (g) Where we must observe the
relation of faith to the word, and that salvation is the conse-
quence of it. Yet we exclude not the Divine power, by a
view of which, unless faith be supported, it will never ascribe
to God the honour that is due to him. Paul seems to relate a
trifling or uninteresting circumstance concerning Abraham,
when he says, that he was persuaded that God, who had pro-
mised him the blessed seed, " was able also to perform." (A) In
another place, respecting himself he says, " I know whom I
have believed, and am persuaded that he is able to keep that
which I have committed unto him against that day."(*) But
if any one considers, how many doubts respecting the power
of God frequently intrude themselves, he will fully acknow-
ledge, that they who magnify it as it deserves, have made no
small progress in faith. We shall all confess, that God is able
to do whatever he pleases ; but whilst the smallest temptation
strikes us with consternation and terror, it is evident that we
derogate from the Divine power, to which we prefer the
menaces of Satan in opposition to the promises of God. This
is the reason why Isaiah, when he would impress the hearts
of the people with an assurance of salvation, discourses in so
magnificent a manner concerning the infinite power of God.
He frequently appears, after having begun to treat of the hope
of pardon and reconciliation, to digress to another subject, and
to wander through prolix and unnecessary circumlocutions,
celebrating the wonders of the Divine government in the ma-
chine of heaven and earth, and the whole order of nature : yet
there is nothing but what is applicable to the present subject ;
for, unless the omnipotence of God be presented to our eyes,

(d) Rom. X. 8. (g) Psalm cxix. 14G, 147.

(c) Psalm ix. 10. (Ii) Rom. iv. 21.

(/) Psalm cxix. 41. (i) 2 Tim. i. 12.

CHAP. II.] CHRISTIAN RELIGION. 621

our ears will not attend to his word, or not esteem it according
to its worth. Moreover, the Scripture there speaks of his etlec-
tual power ; for piety, as we have elsewhere seen, always makes
a useful and practical application of the power of God ; and
particularly proposes to itself those of his works in which he
has discovered himself as a father. Hence the frequent men-
tion of redemption in the Scriptures, from which the Israelites
might learn, that God, who had once been the author of salva-
tion, would be its everlasting preserver. David also teaches us
by his own example, that the private benefits which God 'has
conferred on an individual, conduce to the confirmation of his
faith for the future : even when he seems to have deserted us,
we ought to extend our views further, so as to derive encou-
ragement from his ancient benefits, as it is said in another
psalm : "I remember the days of old ; I meditate on all thy
works," &c. (k) Again : " I will remember the works of the
Lord: surely I will remember thy wonders of old." (/) But
since, without the word, all our conceptions of the power and
works of God are unprofitable and transient, we have sutfi-
cient reason for asserting, that there can be no faith, without
the illumination of Divine grace. But here a question might
be raised — What must be thought of Sarah and Rebecca, both
of whom, apparently impelled by the zeal of faith, transgressed
the limits of the word ? Sarah, when she ardently desired the
promised son, gave her maid-servant to her husband. That
she sinned in many respects, is not to be denied ; but I now
refer to her error in being carried away by her zeal, and
not restraining herself within the bounds of the Divine word.
Yet it is certain, that this desire proceeded from faith. Rebec-
ca, having been divinely assured of the election of her son Jacob,
procures him the benediction by a sinful artifice ; she deceives
her husband, the witness and minister of the grace of God ;
she constrains her son to utter falsehoods ; she corrupts the truth
of God by various frauds and impostures ; finally, by expo-
sing his promise to ridicule, she does all in her power to destroy
it And yet this transaction, however criminal and reprehen-
siDie, was not unaccompanied with faith ; because she had to
overcome many obstacles, that she might aspire earnestly to
that which, without any expectation of worldly advantage,
was pregnant with great troubles and dangers. So we must
not pronounce the holy patriarch Isaac to be entirely destitute
of faith, because, after having been divinely apprized of the
translation of the honour to his younger son, he nevertheless
ceases not to be partial to Esau, his first-born. These exam-
ples certainly teach that errors are frequently mixed with faith,

(A) Psalm cxliii. 5. (/) Psalm Ixxvii. 11.

VOL. I. 66

622 INSTITUTES OF THE [bOOK 111.

yet that faith, when real, always retains the preeminence.
For, as the particular error of Rebecca did not annul the etiect
of the benediction, so neither did it destroy the faith which
generally predominated in her mind, and was the principle and
cause of tliat action. Nevertheless, Rebecca, in this instance,
has discovered how liable the human mind is to error, as soon
as it allows itself the smallest license. But though our defi-
ciency or imbecility obscures faith, yet it does not extinguish
it : in the mean time it reminds us how solicitously we ought
to attend to the declarations of God ; and confirms what we
have said, that faith decays unless it be supported by the
word ; as the minds of Sarah, Isaac, and Rebecca, would have
been lost in their obliquities, if they had not, by the secret re-
straint of God, been kept in obedience to the word.

XXXII. Again : it is not without reason that we include all
the promises in Christ ; {m) as the apostle in the knoAvledge of
him includes the whole gospel ; and in another place teaches,
that "all the promises of God in him are yea, and in him
amen." (w) The reason of this is plain. For, if God pro-
mises any thing, he gives a proof of his benevolence ; so that
there is no promise of his which is not a testimony of his love.
Nor does it affect the argument, that the impious, when they
are loaded with great and continual benefits from the Divine
goodness, render themselves obnoxious to a heavier judgment.
For since they neither think nor acknowledge that they re-
ceive those things from the hand of the Lord, — or if ever they
acknowledge it, yet they never reflect within themselves on
his goodness, — they cannot thereby be instructed concerning
his mercy, any more than the brutes, who, according to the
circumstances of their condition, receive the same eflusion of
his liberality, but never perceive it. Nor is it any more repug-
nant to our argument, that by generally rejecting the promises
designed for them, they draw down on themselves severer
vengeance. For although the eflicacy of the promises is ma-
nifested only when they have obtained credit with us, yet their
force and propriety are never extinguished by our unbelief or
ingratitude. Therefore, when the Lord by his promises invites
a man not only to receive, but also to meditate on the effects
of his goodness, he at the same time gives him a declaration
of his love. Whence we must return to this principle, that
every promise is an attestation of the Divine love to us. But
it is beyond all controversy, that no man is loved by God but
in Christ ; (o) he is the "beloved Son," in whom the love of
■the Father perpetually rests, and then from him diffuses itself
to us ; as Paul says, that we are " accepted in the beloved." {j})

(m) 1 Cor. ii. 2. (n) 2 Cor. i. 20. (o) Malt. iii. 17 ; xvii. 5. (;>) Eph. i. 6.

CHAP. II.] CHRISTIAN RELIGION. 523

It must therefore be communicated to us by his mediation, (q)
Wherefore the apostle, in another place, calls him "our
peace," (r) and elsewhere represents him as the bond by which
God is united to us in his paternal love. It follows, that
whenever any promise is presented to us, our eyes must be
directed to him ; and that Paul is correct in stating, that all
the promises of God are confirmed and accomplished in him. (s)
This is opposed by some examples. For it is not credible that
Naaman the Syrian, when he inquired of the prophet respecting
the right method of worshipping God, (t) was instructed con-
cerning the Mediator ; yet his piety is commended. Corne-
lius, (ii) a Gentile and Roman, could scarcely be acquainted
with what was not universally or clearly known among the
Jews ; yet his benefactions and prayers were acceptable to
God ; and the sacrifices of Naaman received the approbation of
the prophet, which neither of these persons could have ob-
tained without faith. Similar was the case of the eunuch to
whom Philip was conducted ; (w) who, unless he had been
possessed of some faith, would never have incurred the labour
and expense of a long and difiicult journey, for the sake of
worshipping at Jerusalem. Yet we see how, on being interro-
gated by Philip, he betrayed his ignorance of the Mediator. I
confess, indeed, that their faith was in some measure implicit,
not only with respect to the person of Christ, but with respect
to the power and office assigned him by the Father. At the
same time it is certain that they had imbibed principles which
aiforded them some notion of Christ, however slight ; nor
should this be thought strange ; for the eunuch would not
have hastened from a remote country to Jerusalem to adore an
unknown God ; nor did Cornelias spend so much time, after
having once embraced the Jewish religion, without acquainting
himself with the rudiments of sound doctrine. With regard to
Naaman, it would have been extremely absurd for Elisha, who
directed him concerning the minutest particulars, to have been
silent on the most important subject. Although their know-
ledge of Christ, therefore, was obscure, yet to suppose that
they had none is unreasonable ; because they practised the
sacrifices of the law, which must have been distinguished by
their end, that is, Christ, from the illegitimate sacrifices of the
heathen.

XXXIII. This simple and external demonstration of the
Divine word ought, indeed, to be fully suflicieat for the pro-
duction of faith, if it were not obstructed by our blindness and
perverseness. But such is our propensity to error, that our

(q) Eph. ii. 14. (s) Rom. xv. 8. (u) Acts x. 31.

(r) Rom. viii. 3. (t) 2 Kings v. 17—19. (w) Acts viii. 17, 31.

524 INSTITUTES OF THE [bOOK III.

mind can never adhere to Divine truth ; such is our duhiess,
that we can never discern the hght of it. Therefore nothing
is effected hy the word, without the illumination of the Holy
Spirit. Whence it appears, that faith is far superior to human
intelligence. Nor is it enough for the mind to be illuminated
by the Spirit of God, unless the heart also be strengthened and
supported by his power. On this point, the schoolmen are
altogether erroneous, who, in the discussion of faith, regard it
as a simple assent of the understanding, entirely neglecting the
confidence and assurance of the heart. Faith, therefore, is a
singular gift of God in two respects ; both as the mind is en-
lightened to understand the truth of God, and as the heart is
established in it. For the Holy Spirit not only originates
faith, but increases it by degrees, till he conducts us by it all
the way to the heavenly kingdom. " That good thing," says
Paul, " which was committed unto thee, keep, by the Holy
Ghost which dwelleth in us." (x) If it be urged, that Paul
declares the Spirit to be given to us " by the hearing of
faith," (y) this objection is easily answered. If there were
only one gift of the Spirit, it would be absurd to represent the
Spirit as the effect of faith, of which he is the author and
cause ; but when the apostle is treating of the gifts with
which God adorns his Church, to lead it, by advancements in
faith, forwards to perfection, we need not wonder that he as-
cribes those gifts to faith, which prepares us for their reception.
It is accounted by the world exceedingly paradoxical, when it
is affirmed, that no one can believe in Christ, but he to whom
it is given. But this is partly for want of considering the
depth and sublimity of heavenly wisdom, and the extreme
dulness of man in apprehending the mysteries of God, and
partly from not regarding that firm and steadfast constancy of
heart, which is the principal branch of faith.

XXXIV. But if, as Paul tells us, no one is acquainted with
the will of a man but " the spirit of a man which is in him," (z)
how could man be certain of the will of God ? And if we are
uncertain respecting the truth of God in those things which
are the subjects of our present contemplation, how should we
have a greater certainty of it, when the Lord promises such
things as no eye sees and no heart conceives ? Human saga-
city is here so completely lost, that the first step to improvement,
in the Divine school, is to forsake it. For, like an interposing
veil, (a) it prevents us from discovering the mysteries of God,
which are revealed only to babes. (&) "For flesh and blood
hath not revealed," (c) and " the natural man receiveth not the

{x) 2 Tim. i. 14. (z) 1 Cor. ii. 11. (t) Matt. xi. 25.

(]/) Gal. iii. 2. (a) 2 Cor. iii. 14. (c) Matt. xvi. 17.

CHAP.

II.] CHRISTIAN RELIGION. 525

things of the Spirit of God ; for they are foolishness unto him ;
neither can he know them, because they are spiritually dis-
cerned." {d) The aids of the Spirit therefore are necessary, or
rather it is his influence alone that is efficacious here. " Who
hath known the mind of the Lord? or who hath been his
counsellor?" (e) but "the Spirit searcheth all things, yea, the
deep things of God;"(/) and through him, "we have the
mind of Christ." (^) "No man can come to me (says he)
except the Father, which hath sent me, draw him. Every
man therefore that hath heard and hath learned of the Father,
coineth unto me. Not that any man hath seen the Father, save
he which is of God." Therefore, as we can never come to
Christ, unless we are drawn by the Spirit of God, so when we
are drawn, we are raised both in mind and in heart above the
reach of our own understanding. For illuminated by him, the
soul receives, as it were, new eyes for the contemplation of
heavenly mysteries, by the splendour of which it was before
dazzled. And thus the human intellect, irradiated by the
light of the Holy Spirit, then begins to relish those things
which pertain to the kingdom of God, for which before it had
not the smallest taste. Wherefore Christ's two disciples receive
no benefit from his excellent discourse to them on the mysteries
of his kingdom, [h) till he opens their understanding that they
may understand the Scriptures. Thus, though the apostles
were taught by his Divine mouth, yet the Spirit of Truth must
be sent to them, to instil into their minds the doctrine which
they had heard with their ears, [i) The word of God is like
the sun shining on all to whom it is preached ; but without
any benefit to the blind. But in this respect we are all blind
by nature ; therefore it cannot penetrate into our minds, unless
the internal teacher, the Spirit, make way for it by his illu-
mination.

XXXV. In a former part of this work, relating to the cor-
ruption of nature, we have shown more at large the inability
of men to believe ; therefore I shall not fatigue the reader by
a repetition of the same things. Let it suffice that faith itst;lf,
which we possess not by nature, but which is given us by the
Spirit, is called by Paul " the spirit of faith," {k) Therefore
he prays "that God would fulfil," in the Thessalonians, "all
the good pleasure of his goodness, and the work of faith with
power." (Z) By calling faith "the work" of God, and " the
good pleasure of his goodness," he denies it to be the proper
efl'ect of human exertion ; and not content with that, he adds
that it is a specimen of the Divine power. When he says to

((i) 1 Cor. ii. 14. (/) I Cor. ii. 10. (/t) Luke xxiv. 45. {k) 2 Cor. iv. 13.
\e) Rom. xi. 34. (g) 1 Cor. ii. 16. (t) John xvi. 13. (/) 2 Tliess. i. 11.

626 INSTITUTES OF THE [bOOK III.

the Corinthians, that faith stands " not in the wisdom of men,
but in the power of God," (n) he speaks indeed of external
miracles ; but because the reprobate have no eyes to behold
them, he comprehends also the inward seal which he else-
where mentions. And that he may more illustriously display
his liberality in so eminent a gift, God deigns not to bestow
it promiscuously on all, but by a singular privilege imparts it
to whom he will. We have already cited testimonies to prove
this point. Augustine, who is a faithful expositor of them,
says, " It was in order to teach us that the act of believing is
owing to the Divine gift, not to human merit, that our Saviour
declared, 'No man can come to me, except the Father which
hath sent me draw him ; (o) and except it were given unto him
of my Father.' (j9) It is wonderful, that two persons hear;
one despises, the other ascends. Let him who despises, impute
it to himself; let him who ascends, not arrogate it to himself."
In another place he says, " Wherefore is it given to one, not to
another ? I am not ashamed to reply, This is a depth of the
cross. From 1 know not what depth of the Divine judgments,
which we cannot scrutinize, proceeds all our ability. That I
can, I see ; whence I can, I see not ; unless that I see thus far,
that it is of God. But why one, and not another? It is too
much for me ; it is an abyss, a depth of the cross. I can exclaim
with admiration, but not demonstrate it in disputation." The
sum of the whole is this — that Christ, when he illuminates us
with faith by the power of his Spirit, at the same time ingrafts
us into his body, that we may become partakers of all his
benefits.

XXXVI. It next remains, that what the mind has imbibed,
be transfused into the heart. For the word of God is not re-
ceived by faith, if it floats on the surface of the brain ; but
when it has taken deep root in the heart, so as to become an
impregnable fortress to sustain and repel all the assaults of
temptation. But if it be true that the right apprehension of
the mind proceeds from the illumination of the Spirit, his
energy is far more conspicuous in such a confirmation of the
heart ; the diffidence of the heart being greater than the blind-
ness of the mind ; and the furnishing of the heart with assu-
rance being more difficult than the communication of know-
ledge to the understanding. Therefore the Spirit acts as a seal,
to seal on our hearts those very promises, the certainty of
which he has previously impressed on our minds, and serves as
an earnest to confirm and establish them. " After that ye
believed," says the apostle, " ye were sealed with that Holy
Spirit of promise, which is the earnest of our inheritance." {q)

(n) 1 Cor. ii. 5. (o) John vi. 44. (p) John vi. 65. (q) £ph. i. 13.

CHAP. II.] CHRISTIAN RELIGION. 527

Do you see how he shows that the hearts of believers are
impressed by the Spirit, as by a seal ? How, for this reason,
he calls him " the Spirit of promise," because he ratifies the
gospel to us ? So, to the Corinthians, he says, " He which
hath anointed us, is God ; who hath also sealed us, and given
the earnest of the Spirit in our hearts." (r) And in another
place, where he speaks of the confidence and boldness of hope,
lie makes "the earnest of the Spirit" (s) the foundation of it.

XXXVn. I have not forgotten what I have already ob-
served, and the remembrance of which experience incessantly
renews, that faith is agitated with various doubts ; so that the
minds of the pious are seldom at ease, or at best enjoy not a
state of perpetual tranquillity. But whatever assaults they may
sustain, they either emerge from the very gulf of temptation,
or remain firm in their station. This assurance alone nourishes
and supports faith, while we are satisfied of what is declared
by the Psalmist, " God is our refuge and strength, a very
present help in trouble. Therefore will we not fear, though
the earth be removed, and the mountains be carried into the
midst of the sea." (t) This most delightful repose is celebrated
also in another psalm : " I laid me down and slept ; I awaked ;
for the Lord sustained me." (u) Not that David enjoyed a
happy cheerfulness of soul perpetually flowing on in one even
tenor ; but having tasted the grace of God according to the
proportion of his faith, he glories in intrepidly despising what-
ever could disquiet the peace of his mind. Therefore the
Scripture, intending to exhort us to faith, commands us to " be
quiet." In Isaiah, " In quietness and in confidence shall be
your strength." (w) In the Psalms, " Rest in the Lord, and
wait patiently for him." (x) With which corresponds the ob-
servation of the apostle to the Hebrews, " Ye have need of
patience." (y)

XXXVIII. Hence we may judge, how pernicious that dog-
ma of the schoolmen is, that it is impossible to decide concern-
ing the favour of God towards us, any otherwise than from
moral conjecture, as every individual may deem himself not
unworthy of it. If it must be determined by our works how
the Lord is aftected towards us, I admit we cannot attain this
object even by a very slight conjecture ; but as faith ought to cor-
respond to the simple and gratuitous promise, there remains no
room for doubting. For with what confidence, pray, shall we
be armed, if we reason that God is propitious to us on this con-
dition, provided the purity of our life deserve it ? But having
determined on a separate discussion of these points, I shall pur-

(r) 2 Cor. i. 21. (s) 1 Cor. v. 5. (t) Psalm xlvi. 1, 2. (u) Psalm iii. 5.
(w) Isaiali xxx. 16. (.r) Psalm xxxvii. 7. (ij) Heb. x. 36.

528 INSTITUTES OF THE [bOOK IlL

sue them no further at present ; especially since it is manifest
that nothing is more opposite to faith than either conjecture or
any thing else approaching to doubt. And they very mischie-
vously pervert to this purpose the observation of the Preacher,
wliich is frequently in their mouths : " No man knoweth
Avliether he is worthy of hatred or of love." [z] For not to
observe that this passage is falsely rendered in the Vulgate
translation, yet the meaning of Solomon, in such expressions,
must be clear even to children ; it is, that if any one wishes,
from the present state of things, to judge who are the objects
of Divine love or hatred, he labours in vain, and distresses
himself to no good purpose ; since " there is one event to the
righteous and to the wicked ; to hiin that sacrifice th, and to him
that sacrificeth not." (a) Whence it follows that God neither
testifies his love to those whom he prospers with success, nor
invariably discovers his hatred against those whom he plunges
into affliction. And this observation is designed to reprove the
vanity of the human understanding ; since it is so extremely stu-
pid respecting things most necessary to be known. He had just
before said, " That which befalleth the sons of men, befalleth
beasts; as the one dieth, so dieth the other; yea, they have
all one breath ; so that a man hath no preeminence above a
beast." [h) If any one would infer from this, that the opinion
wliich we hold of the immortality of the soul rests upon mere
conjecture, would he not be deservedly deemed insane? Are
those persons, then, in a state of sanity, who conclude that there
is no certainty of the favour of God, because it cannot be at-
tained from the carnal contemplation of present things ?

XXXIX. But they plead that it is rash presumption in men
to arrogate to themselves an undoubted knowledge of the Di-
vine will. This, indeed, I would concede to them, if we pre-
tended to subject the incomprehensible counsel of God to the
slenderness of our understanding. But when we simply assert
with Paul, that " we have received, not the spirit of the world,
but the Spirit which is of God, .that we might know the
things that are freely given to us of God," (c) what opposition
can they make to us, without at the same time insulting the
Spirit of God ? But if it be a horrible sacrilege to accuse the
revelation which proceeds from him either of falsehood, or of
uncertainty, or of ambiguity, wherein do we err in affirming
its certainty ? But they exclaim, that we betray great temerity,
in thus presuming to boast of the Spirit of Christ. Who could
believe the stupidity of men desirous of being esteemed teach-
ers of the world, to be so extreme as to stumble in this shame-
ful manner at the first elements of religion ? It would certainly

(:) Eccl. ix. 1. {a) Eccl. ix. 2. {b) Eccl. iii. 19. (c) 1 Cor. ii. 12.

CHAP. II.] CHRISTIAN RELIGION. 529

be incredible to me, if it were not proved by the writings
which they have pubhslied. Paul pronounces them alone to
be the sons of God, who are led by his Spirit : [d) these men
will have those who are the sons of God to be led by their own
spirit, but to be destitute of the Spirit of God. He teaches,
that we call God our Father at the suggestion of the Spirit,
who " beareth witness with our spirit, that we are the children
of God : " (e) these men, though they forbid not all invocation
of God, yet deprive us of the Spirit, by whose influence alone
he can be rightly invoked. He denies them to be the servants
of Christ, who are not led by the Spirit of Christ :(/) these
men invent a sort of Christianity, to which the Spirit of Christ
is not necessary. He admits no hope of a happy resurrection,
unless we experience the Spirit dwelling in us : {g) these men
fabricate a hope unattended by such experience. But perhaps
they will answer, that they deny not the necessity of our being
endued with the Spirit ; but that it is the part of modesty and
humility not to acknowledge our possession of him. What,
then, is the meaning of the apostle in this exhortation to the
Corinthinns — " Examine yourselves, whether ye be in the faith ;
prove your own selves ; know ye not yourselves, how that Jesus
Christ is in you, except ye be reprobates ?" (/i) But says
John, " We know that he abideth in us, by the Spirit which
he hath given us." {i) And do we not call in question the
promises of Christ, when we wish to be accounted the servants
of God without the possession of his Spirit, whom he has an-
nounced that he will pour out upon all his people ? (A;) Do we
not injure the Holy Spirit, if we separate faith from him, which
is his peculiar work ? These being the first rudiments of
piety, it is a proof of most miserable blindness, that Chris-
tians are censured as arrogant for presuming to glory in the
presence of the Holy Spirit, without which glorying Christi-
anity itself cannot exist. But they exemplify the truth of
Christ's assertion, " The world knoweth not the Spirit of truth ;
but ye know him ; for he dwelleth with you, and shall be in
you." (Z)

XL. Not satisfied with one attempt to destroy the stability
of faith, they assail it again from another quarter ; by arguing,
that although we may form a judgment concerning the favour
of God from the present state of our righteousness, yet the
knowledge of final perseverance remains in suspense. Truly
we are left in possession of an admirable confidence of salva-
tion, if we can only conclude from mere conjecture that we
are in the favour of God at the present instant, but are utterly

(rf) Rom. viii. 14. (/) Rom. viii. 9. Qi) 2 Cor. xiii. 5. (k) Isaiah xliv. 3.
(e) Rom. viii. 16. {g) Rom. viii. 11. (i) 1 John iii. 24. (I) John xiv. 7.

VOL. I. 07

630 INSTITUTES OF THE [bOOK III.

ignorant what may be our fate to-morrow. The apostle ex-
presses a very different opinion: "I am persuaded (says he)
that neither hfe, nor death, nor angels, nor principalities, nor
powers, nor things present, nor things to come, nor height, nor
depth, nor any other creature, shall be able to separate us from
the love of God, which is in Christ Jesus our Lord." (m)
They attempt to evade the force of this, by a frivolous pre-
tence that the apostle had it from a particular revelation ; but
they are too closely pressed to avail themselves of this evasion.
For he is there treating of the benefits resulting from faith to
all believers in common, not of any which were peculiar to his
own experience. Bat the same apostle, they say, in another
place, excites fear in us, by the mention of our imbecility and
inconstancy. " Let him (says he) that tliinketh he standeth,
take heed lest he fall." (n) It is true ; but not a fear by which
we may be thrown into consternation, but from which we may
learn to " humble ourselves," as Peter expresses it, " under the
mighty hand of God." Besides, how preposterous is it to limit
to a moment of time the assurance of faith, whose nature it is
to go beyond the bounds of the present life, and reach forward
to a future immortality ! Since believers, then, ascribe it to
the grace of God that they are illuminated by his Spirit, and
enjoy through faith a contemplation of the heavenly life, such
a glorying is so remote from arrogance, that, if any one be
ashamed to confess it, he rather betrays extreme ingratitude by
a criminal suppression of the Divine goodness, than gives an
evidence of modesty or humility.

XLL Because we thought that the nature of faith could not
be better or more clearly expressed than by the substance of
the promise, which is the proper foundation on which it rests,
and the removal of which would occasion its fall or annihila-
tion, — it is from the promise, therefore, that we have taken our
definition, which, nevertheless, is not at all at variance with
that definition, or rather description, of the apostle, which he
accommodates to his argument ; where he says, that " faith is
the substance of things hoped for, the evidence of things not
seen." (o) For by v'^odTadis, which is the word he uses, and
which is rendered substance, he intends a prop, as it were, on
which the pious mind rests and reclines; as though he had
said, that faith is a certain and secure possession of those things
which are promised to us by God. Unless any one would
rather understand uTorfTKCis of confidence, to which I shall not
object, though I adopt that idea which is the more generally
received. Again : to signify that even till the last day, when
the books shall be opened, these objects are too sublime to be

(m) Rom. viii. 38 (w) 1 Cor. x. 12. (o) Heb. xi. 1.

CHAP. II.] CHRISTIAN RELIGION. 531

perceived by our senses, seen with our eyes, or handled with
our hands ; and that, in the mean time, they are enjoyed by us
only as we exceed the capacity of our own understanding,
extend our views beyond all terrestrial things, and even rise
above ourselves ; he has added, that this security of possession
relates to things which are the objects of hope, and therefore
invisible. For "hope that is seen (as Paul observes) is not
hope ; for what a man seeth, why doth he yet hope for ? " (ji?)
But when he calls it an evidence, or proof, or (as Augustine
has frequently rendered it) a conviction of things not seen, (for
the Greek word is sXe/xoS) ) it is just as tbough he had called it
the evidence of things not apparent, the vision of things not
seen, the perspicuity of things obscure, the presence of
things absent, the demonstration of things concealed. For
the mysteries of God, of which description are the things that
pertain to our salvation, cannot be discerned in themselves, and
in their own nature ; we only discover them in his word, of
whose veracity we ought to be so firmly persuaded, as to con-
sider all that he speaks as though it were already performed
and accomplished. But how can the mind elevate itself to re-
ceive such a taste of the Divine goodness, without being all
inflamed with mutual love to God ? For the plenitude of
happiness, which God has reserved for them who fear him,
cannot be truly known, but it must at the same time excite a
vehement affection. And those whom it has once aflected, it
draws and elevates towards itself. Therefore we need not
wonder if a perverse and malicious heart never feel this aftec-
tion, which conducts us to heaven itself, and introduces us to
the most secret treasures of God and the most sacred recesses
of his kingdom, which must not be profaned by the entrance
of an impure heart. For what the schoolmen (q) advance con-
cerning the priority of charity to faith and hope, is a mere
reverie of a distempered imagination, since it is faith alone
which first produces charity in us. How much more accu-
rately Bernard speaks ! " I believe," says he, " that the testi-
mony of conscience, which Paul calls the rejoicing of the pious,
consists in three things. For it is necessary to believe, first of
all, that you cannot have remission of sins but through the
mercy of God ; secondly, that you cannot have any good work,
unless he bestow this also ; lastly, that you cannot by any
works merit eternal life, unless that also be freely given." (r)
Just after he adds, "that these things are not sufficient, but are
a beginning of faith ; because in believing that sins can only
be forgiven by God, we ought at the same time to consider
that they are forgiven us, till we are also persuaded, by the tes-

{p) Rom. viii. 24. (q) Lombard. (r) Bernard. Serm. I. in Annunciat.

532 INSTITUTES OF THE [bOOK III,

timony of the Holy Spirit, that salvation is laid up for us ;
because God forgives sins ; he also bestows merits ; he like-»
wise confers rewards ; it is not possible to remain in this be-
ginning." But these and other things must be treated in the
proper places ; it may suffice, at present, to ascertain wherein
faith itself consists.

XLII. Now, wherever this living faith shall be found, it
must necessarily be attended with the hope of eternal salvation
as its inseparable concomitant, or rather must originate and
produce it ; since the want of this hope would prove us to be
utterly destitute of faith, however eloquently and beautifully
we might discourse concerning it. For if faith be, as has been
stated, a certain persuasion of the truth of God, that it can nei-
ther lie, nor deceive us, nor be frustrated, — they who have felt
this assurance, likewise expect a period to arrive when God
will accomplish his promises, which, according to their persua-
sion, cannot but be true ; so that, in short, hope is no other
than an expectation of those things which faith has believed
to be truly promised by God. Thus faith believes the vera-
city of God, hope expects the manifestation of it in due time ;
faith believes him to be our Father, hope expects him always
to act towards us in this character ; faith believes that eternal
life is given to us, hope expects it one day to be revealed ;
faith is the foundation on which hope rests, hope nourishes and
sustains faith. For as no man can have any expectations from
God, but he who has first believed his promises, so also the
imbecility of our faith must be sustained and cherished by pa-
tient hope and expectation, lest it grow weary and faint. For
which reason, Paul rightly places our salvation in hope, (s)
For hope, while it is silently expecting the Lord, restrains
faith, that it may not be too precipitate ; it confirms faith, that
it may not waver in the Divine promises, or begin to doubt of
the truth of them ; it refreshes it, that it may not grow Aveary ;
it extends it to the farthest goal, that it may not fail in the
midst of the course, or even at the entrance of it. Finally,
hope, by continually renewing and restoring faith, causes it
frequently to persevere with more vigour than hope itself. But
in how many cases the assistance of hope is necessary to the
establishment of faith, will better appear, if we consider how
many species of temptations assail and harass those who have
embraced the word of God. First, the Lord, by deferring the
execution of his promises, frequently keeps our minds in sus-
pense longer than we wish ; here it is the office of hope to obey
the injunction of the prophet — " though it tarry, wait for it." (t)
Sometimes he not only suffers us to languish, but openly mani-

(s) Rom. viii. 24. (0 Heb. ii. 3.

CHAP. II.] CHRISTIAN RELIGION. 533

fests his indignation : in this case it is much more necessary
to have the assistance of hope, that, according to the language
of another prophet, we may " wait upon the Lord that hideth
his face from Jacob." (u) Scoffers also arise, as Peter saysj
and inquire, " Where is the promise of his coming ? for since
the fathers fell asleep, all things continue as they were from
the beginning of the creation." (w) And the flesh and the
world whisper the same things into our ears. Here faith must
be supported by the patience of hope, and kept fixed on the
contemplation of eternity, that it may consider "a thousand
years as one day." (x)

XLIII. On account of this union and affinity, the Scrip-
ture sometimes uses tlie words faith and hope without any
distinctioAi. For when Peter says that we "are kept by the
power ol God through faith unto salvation, ready to be re-
vealed," (//) he attributes to faith, what was more applicable to
hope ; and not without reason, since we have already shown,
that hope is no other than the nourishment and strength of
faith. Sometimes they are joined together, as in a passage of
the same Epistle — "that your faith and hope might be in
God." (z) But Paul, in the Epistle to the Philippians, (a) de-
duces expectation from hope ; because in patient hope we sus-
pend our desires till the arrival of God's appointed time. All
which may be better understood from the tenth chapter of the
Epistle to the Hebrews, (b) which I have already cited. In
another place, Paul, though with some impropriety of expres-
sion, conveys the very same idea in these words : " We, through
the Spirit, wait for the hope of righteousness by faith ; " (c)
because, having embraced the testimony of the gospel concern-
ing his gratuitous love, we wait till God openly manifests what
is now concealed under hope. Now, it is easy to see the ab-
surdity of Peter Lombard, in laying a twofold foundation of hope ;
the grace of God, and the merit of works. Hope can have no
other object than faith ; and the only object of faith, we have
very clearly stated to be the mercy of God ; to which both its
eyes, if I may be allowed the expression, ought to be directed.
But it may be proper to hear what kind of a reason he ad-
vances. If, says he, you venture to hope for any thing with-
out merits, it must not be called hope, but presumption. Who
is there that will not justly detest such teachers, who pro-
nounce a confidence in the veracity of God to be temerity and
presumption ? For whereas it is the will of the Lord that we
should expect every thing from his goodness, they assert that
it is presumption to depend and rely upon it. Such a master ia

(m) Isaiah viii. 17. (ij) 1 Pet. i. 5. (b) Heb. x. 36.

(m)) 2 Pet. Hi. 4. (z) 1 Pet. i. 21. (c) Gal. v. 5.

(x) Psalm xc. 4. 2 Pet. iii. 8. («) Phil. i.20.

'534 INSTITUTES OF THE [bOOK III,

worthy of such disciples as he has found in the schools of
wranglers ! But, as for us, since we see that sinners are en-
joined by the oracles of God to entertain a hope of salvation,
let us joyfully presume so far on his veracity as to reject all
confidence in our own works, to depend solely on his mercy,
and venture to cherish a hope of happiness. He who said,
" According to your faith be it luito you," {d) will not de-
ceive us.

CHAPTER HI.

ON REPENTANCE.

Though we have already shown, in some respect, how faith
possesses Christ, and how by means of faith we enjoy his bene-
fits, yet the subject would still be involved in obscurity, unless
we were to add a description of the effects which we experi-
ence. The substance of the gospel is, not without reason, said
to be comprised in "repentance and remission of sins." There-
fore, if these two points be omitted, every controversy concern-
ing faith will be jejune and incomplete, and consequently of
little use. Now, since both are conferred on us by Christ, and
we obtain both by faith, — that is, newness of life and gratuitous
reconciliation, — the regular method of instruction requires me,
in this place, to enter on the discussion of both. But our im-
mediate transition will be from faith to repentance ; because,
when this point is well understood, it will better appear how
man is justified by faith alone, and mere pardon, and yet that
real sanctity of life (so to speak) is not separated from the gra-
tuitous imputation of righteousness. Now, it ought not to be
doubted that repentance not only immediately follows faith, but
is produced by it. For since pardon, or remission, is offered by
the preaching of the gospel, in order that the sinner, liberated
from the tyranny of Satan, from the yoke of sin, and the mise-
rable servitude of his vices, may remove into the kingdom of
God, — no one can embrace the grace of the gospel, but he must
depart from the errors of his former life, enter into the right
way, and devote all his attention to the exercise of repentance.
Those who imagine that repentance rather precedes faith, than
is produced by it, as fruit by a tree, have never been acquainted
with its power, and are induced to adopt that sentiment by a
very insufficient argument.

{d) Matt. ix. 29.

CHAP. Illi] CHRISTIAN RELIGION. 535

11. They argue that Jesus Christ and John the Baptist, in
their preaching, first exhort the people to repentance ; and
afterwards add, that "the kingdom of heaven is at hand ; " (e)
that thus the apostles were commanded to preach, and that this
(according to the account of Luke) (/) was the method fol-
lowed by Paul. But they superstitiously attend to the con-
nection of the syllables, and disregard the sense and coherence
of the words. For when Christ and John preach in this man-
ner, "Repent, for the kingdom of heaven is at hand," (g) do
they not derive an argument for repentance from grace itself,
and the promise of salvation ? The meaning of their language,
therefore, is just as though they had said, Since the kingdom
of heaven is at hand, therefore repent. For Matthew, having
related that John preached in this manner, informs us, that in
him was accomplished the prediction of Isaiah concerning " the
voice of one crying in the wilderness. Prepare ye the way of
the Lord, make his paths straight." But, in the prophet, that
I'oice is commanded to begin with consolation and glad ti-
dings, (h) Yet, when we speak of faith as the origin of re-
pentance, we dream not of any space of time which it employs
in producing it ; but we intend to signify, that a man cannot
truly devote himself to repentance, unless he knows himself to
be of God. Now, no man is truly persuaded that he is of God,
except he has previously received his grace. But these things
will be more clearly discussed as we proceed. This circum-
stance, perhaps, has deceived them — that many are overcome or
led to obedience by terrors of conscience, before they have im-
bibed a knowledge of grace, or have even tasted it. And this
is the initial fear, which some number among the graces, be-
cause they perceive it to be nearly connected with true and
righteous obedience. But we are not inquiring, at present, in
how many ways Christ draws us to himself, or prepares us for
the practice of piety : only I assert, that no rectitude can be
found but where that Spirit reigns, whom he has received in
order to communicate him to his members. In the next place,
according to this passage in the Psalms, " There is forgiveness
with thee, that thou mayest be feared," (i) no man will ever
reverence God, but he who confides in his being propitious to
him : no man will cheerfully devote himself to the observance
of his law, but he who is persuaded that his services are pleas-
ing to him : and this indulgence in pardoning us, and bearing
with our faults, is an evidence of his paternal favour. The
same also appears from this exhortation of Hosea, " Come, and
let us return unto the Lord ; for he hath torn, and he will heal

(e) Matt. iii. y ; iv. 17. (/) Acts xx. 21. (g) Matt. iii. 2, 3.

(/t) Isaiah xl. 1, 3. (i) Psalm cxxx. 4.

536 INSTITUTES OF THE [bOOK III.

us; he hath smitten, and he will bind iis up ; " (k) because the
hope of pardon is added as a stimulus, to prevent them from
being stupefied in their sins. But there is not the least appear-
ance of reason in the notion of those who, in order to begin
with repentance, prescribe to their young converts certain days,
during which they must exercise themselves in repentance ;
after the expiration of which, they admit them to the commu-
nion of evangelical grace. 1 speak of many of the Anabaptists,
especially of those who wonderfully delight in being account-
ed spiritual ; and their companions, the Jesuits, and other such
worthless men. Such are the effects produced by that spirit of
fanaticism, that it terminates repentance within the limits of a
few short days, which a Christian ought to extend throughout
his whole life.

III. But concerning repentance, some learned men, in times
very remote from the present, desiring to express themselves
with simplicity and sincerity according to the rule of the Scrip-
ture, have said that it consists of two parts — mortification and
vivification. Mortification they explain to be the sorrow of the
mind, and the terror experienced from a knowledge of sin and
a sense of the Divine judgments. For when any one has been
brought to a true knowledge of sin, he then begins truly to
hate and abhor it ; then he is heartily displeased with himself,
confesses himself to be miserable and lost, and wishes that he
were another man. Moreover, when he is affected with some
sense of the Divine judgment, (for the one immediately follows
the other,) then, indeed, he is stricken with consternation, he
trembles with humility and dejection, he feels a despondency
of mind, he falls into despair. This is the first part of repent-
ance, which they have generally styled contrition. Vivifica-
tion they explain to be the consolation which is produced by
faith ; when a man, after having been humbled with a con-
sciousness of sin, and stricken with the fear of God, afterwards
contemplates the goodness of God, and the mercy, grace, and
salvation bestowed through Christ, rises from his depression,
feels himself re-invigorated, recovers his courage, and as it were
returns from death to life. These terms, provided they be
rightly understood, are sufficiently adapted to express the nature
of repentance ; but when they explain vivification of that joy
which the mind experiences after its perturbations and fears are
allayed, I cannot coincide with them ; since it should rather
signify an ardent desire and endeavour to live a holy and pious
life, as though it were said, that a man dies to himself, that he
may begin to live to God.

IV. Others, perceiving this word to have various acceptations

(k) Hos. vi. 1.

CHAP. III.] CHRISTIAN RELIGION. 537

in Scripture, have laid down two kinds of repentance ; and, to
distinguish them by some character, have called one Legal ; in
which the sinner, wounded by the envenomed dart of sin, and
harassed by the fear of Divine wrath, is involved in deep dis-
tress, without the power of extricating himself: the other they
style Evangelical ; in which the sinner is grievously afflicted
in himself, but rises above his distress, and embraces Christ as
the medicine for his wound, the consolation of his terrors, and
his refuge from all misery. Of legal repentance, they consider
Cain, Saul, and Judas, as examples ; (/) the scriptural account
of whose repentance gives us to understand, that from a know-
ledge of the greatness of their sins they dreaded the Divine
wrath, but that considering God only as an avenger and a
judge, they perished under that apprehension. Their repent-
ance, therefore, was only, as it were, the antechamber of hell,
which having already entered in this life, they began to suffer
punishment from the manifestation of the wrath of the Divine
Majesty. Evangelical repentance we discover in all who have
been distressed by a sense of sin in themselves, but have been
raised from their depression, and reinvigorated by a confidence
in the Divine mercy, and converted to the Lord. Hezekiah
was terrified when he received the message of death ; [m) but
he wept and prayed, and, contemplating the goodness of God,
recovered his former confidence. The Ninevites were con-
founded by the terrible denunciation of destruction ; [n) but
they covered themselves with sackcloth and ashes, and prayed,
in hope that the Lord might be appeased, and the fury of his
wrath averted. David confessed that he had committed a
great sin in numbering the people ; but added, " O Lord, take
away the iniquity of thy servant." (o) He acknowledged his
crime of adultery at the rebuke of Nathan, and prostrated him-
self before the Lord ; but at the same time cherished an ex-
pectation of pardon, {p) Such was the repentance of those
who felt compunction of heart at the preaching of Peter, but,
confiding in the goodness of God, exclaimed, "Men and bre-
thren, what shall we do ? " {q) Such also was that of Peter him-
self, who wept bitterly, but never lost his hope.

V. Though all these observations are true, yet the term
repentance, as far as I can ascertain from the Scriptures, must
have a difterent acceptation. For to include faith in repent-
ance, is repugnant to what Paul says in the Acts — that he tes-
tified "both to the Jews, and also to the Greeks, repentance
toward God, and faith toward our Lord Jesus Christ ; " (r)
where he mentions faith and repentance, as two things totally

(0 Gen. iv. 13. 1 Sam. xv. 30. Matt, xxvii. 3, 4.
(m) 2 Kings xx. 2. Isaiah xxxviii. 2. (w) Jonah iii. 5.

(fi) 2 Sam. xxiv. 10. {p) 2 Sam. xii. 13—16. (q) Acts ii. 37. (r) Acts xx. 21,
VOL. I. 68

538 INSTITUTES OF THE [bOOK 111.

distinct. What then? Can true repentance exist without
faith? Not at all. But though they cannot be separated,
yet they ought to be distinguished. As faith exists not
without hope, and yet there is a ditierence between them, so
repentance and faith, although they are perpetually and
indissolubly united, require to be connected rather than con-
founded. I am well aware, that under the term repentance is
comprehended a complete conversion to God, of which faith is
one of the principal branches ; but in what sense, will best ap-
pear from an explication of its nature and properties. The He-
brew word for repentance denotes conversion or return. The
Greek word signifies change of mind and intention. Repentance
itself corresponds very well with both etymologies, for it
comprehends these two things — that, forsaking ourselves, we
should turn to God, and laying aside our old mind, should as-
sume a new one. Wherefore I conceive it may be justly
defined to be "a true conversion of our life to God, proceeding
from a sincere and serious fear of God, and consisting in the
Qnortificatiori of our fiesh and of the old wan, and in the vivifi-
cation of the Spirit.'^ In this sense we must understand all
the addresses, in which either the prophets in ancient days, or
the apostles in a succeeding age, exhorted their contemporaries
to repentance. For the point to which they endeavoured to
bring them was this — that being confounded by their sins, and
penetrated with a fear of the Divine judgment, they might
prostrate themselves in humility before him against whom they
had offended, and with true penitence return into his right
way. Therefore these expressions, " to repent " (s) and " to re-
turn to the Lord,'''' {t) are promiscuously used by them in the
same signification. Hence also the sacred history expresses
repentance by seeking after and folloiDing God, when men
who have disregarded him, and indulged their criminal propen-
sities, begin to obey his word, and are ready to follow whither-
soever he calls them. And John and Paul have spoken of
" bringing forth fruits meet for repentance," to signify a life
which, in every action, will discover and testify such a re-
pentance.

VI. But before we proceed any further, it will be useful to
amplify and explain the definition we have given ; in which
there are three points to be particularly considered. In the
first place, when we call repentance " a conversion of the life
to God," we require a transformation, not only in the external
actions, but in the soul itself; which, after having put off its
old nature, should produce the fruits of actions corresponding
to its renovation. The prophet, intending to express this idea,

(s) Matt. iii. 2. (<) 1 Sam. vii. 3.

CHAP. III.] CHRISTIAN RELIGION. 539

commands those whom he calls to repentance, to make them-
selves a new heart, (u) Wherefore Moses, when about to show
how the Israelites might repent and be rightly converted to the
Lord, frequently teaches them that it must be done with al.
their heart, and with all their soul ; and by speaking of the
circumcision of the heart, he enters into the inmost affections
of the mind. This mode of expression we find often repeated
by the prophets ; but there is no passage from which we may
obtain clearer ideas of the true nature of repentance, than from
the language of God in the fourth chapter of Jeremiah : " If
thou wilt return, O Israel, saith the Lord, return unto me.
Break up your fallow ground, and sow not among thorns. Cir-
cumcise yourselves to the Lord, and take away the foreskins
of your heart." (w) Observe how he denounces that they shall
labour in vain in the pursuit of righteousness, unless impiety
be previously eradicated from the bottom of their hearts. And
in order to make a deeper impression upon them, he apprizes
them that they have to do with God, with whom subterfuges
are of no avail, because he abhors all duplicity of heart. For
this reason, Isaiah ridicules the preposterous endeavours of hy-
pocrites, who did indeed strenuously attempt an external re-
pentance by the observance of ceremonies, but at the same
time were not concerned " to loose the bands of wickedness," (x)
with which they oppressed the poor. In that passage he also
beautifully shows, in what duties unfeigned repentance pro-
perly consists.

VII. In the second place, we represented repentance as
proceeding from a serious fear of God. For before the
mind of a sinner can be inclined to repentance, it must be
excited by a knowledge of the Divine judgment. But when
this thought has once been deeply impressed, that God will
one day ascend his tribunal to exact an account of all words
and actions, it will not permit the miserable man to take
any interval of rest, or to enjoy even a momentary respite,
but perpetually stimulates him to adopt a new course of life,
that he may be able to appear with security at that judgment.
Wherefore the Scripture, when it exhorts to repentance, fre-
quently introduces a mention of the judgment : as in Jeremiah ;
*' Lest my fury come forth like fire, and burn that none can
quench it, because of the evil of your doings : " (y) in the address
of Paul to the Athenians ; " The times of this ignorance God
winked at ; but now commandeth all men every where to
repent ; because he hath appointed a day in which he will
judge the world in righteousness :^'{z) and in many other

(m) Ezekiel xviii. 31. (tc) Jer. iv. 1, 3, 4. (x) Isaiah Iviii. 6.

(2/) Jer. iv. 4. (z) Acts xvii. 30, 31

640 INSTITUTES OF THE [bOOK III.

places. Sometimes, by the punishments already inflicted,
it declares that God is a judge ; in order that sinners may
consider with themselves that worse calamities await them,
unless they speedily repent. We have an example of this in
the twenty-ninth chapter of Deuteronomy. But since conver-
sion commences with a dread and hatred of sin, therefore the
apostle makes godly sorrow the cause of repentance. («) He
calls it godly sorrow when we not only dread punishment,
but hate and abhor sin itself, from a knowledge that it is dis-
pleasing to God. Nor ought this to be thought strange ; for,
unless we felt sharp compunction, our carnal sluggishness could
never be corrected, and even these distresses of mind would
not be suflicient to arouse it from its stupidity and indolence,
if God, by the infliction of his chastisements, did not make a
deeper impression. Beside this, there is a rebellious obstinacy,
which requires violent blows, as it were, to overcome it. The
severity, therefore, which God uses in his threatenings, is ex-
torted from him by the depravity of our minds ; since it would
be in vain for him to address kind and alluring invitations to
those who are asleep. I forbear to recite the testimonies with
which the Scripture abounds. The fear of God is called the
beginning of repentance also for another reason ; because
though a man's life were perfect in every virtue, if it be
not devoted to the worship of God, it may indeed be com-
mended by the world, but in heaven it will be only an
abomination ; since the principal branch of righteousness con-
sists in rendering to God the honour due to him, of which
he is impiously defrauded, when it is not our end and aim
to submit ourselves to his government.

VIII. It remains for us, in the third place, to explain
our position, that repentance consists of two parts — the morti-
fication of the flesh and the vivification of the spirit. This
is clearly expressed by the prophets, although in a simple
and homely manner, according to the capacity of a carnal
people, when they say, " Depart from evil, and do good." (b)
Again: " Wash you, make you clean; put away the evil of
your doings from before mine eyes ; cease to do evil ; learn
to do well ; seek judgment ; relieve the oppressed," &c. (c)
For when they call men from the paths of wickedness,
they require the total destruction of the flesh, which is full
of wickedness and perverseness. It is a thing truly difficult
and arduous to put off" ourselves, and to depart from the native
bias of our minds. Nor must the flesh be considered as
entirely dead, unless all that we have of ourselves be de-
stroyed. But since the universal disposition of the flesh

(a) 2 Cor. vii. 10. (b) Psalm xxxiv. 14. (c) Isaiah i. 16, 17.

CHAP. III.] CHRISTIAN RELIGION. 541

is settled " enmity against God,"(c?) the first step to an obedi-
ence of the law is this rennnciation of our own nature.
They afterwards designate the renovation by its fruits — right-
eousness, judgment, and mercy. For a punctual performance
of these external duties would not be sufficient, unless the
mind and heart had previously acquired a disposition of
righteousness, judgment, and mercy. This takes place when
the Spirit of God has tinctured our souls with his holiness,
and given them such new thoughts and affections, that they
may be justly considered as new, [or altogether different from
what they were before.] And certainly, as we have a natural
aversion to God, we shall never aim at that which is right,
without a previous renunciation of ourselves. Therefore Ave
are so frequently commanded to put off the old man, to
renounce the world and the flesh, to forsake our lusts, and
to be renewed in the spirit of our mind. Besides, the
very word mortification reminds us how difficult it is to
forget our former nature ; for it implies that we cannot be
formed to the fear of God, and learn the rudiments of piety,
without being violently slain and annihilated by the sword
of the Spirit. As though God had pronounced that, in order
So our being numbered among his children, there is a necessity
Cor the destruction of our common nature.

IX. Both these branches of repentance are effects ot our
participation of Christ. For if we truly partake of his death,
our old man is crucified by its power, and the body of sin ex-
pires, so that the corruption of our former nature loses all its
vigour, (e) If we are partakers of his resurrection, we are
raised by it to a newness of life, which corresponds Avith the
righteousness of God. In one word I apprehend repentance to
be regeneration, the end of which is the restoration of the Di-
vine image within us ; which was defaced, and almost oblite-
rated, by the transgression of Adam. Thus the apostle teaches
us, when he says, " But we all, with open face beholding as in
a glass the glory of the Lord, are changed into the same image
from glory to glory, even as by the Spirit of the Lord." (/)
Again : " Be ye renewed in the spirit of your mind ; and put on
the new man, Avhich after God is created in righteousness and
true holiness." [g) Again, in another place : '' And ye have
put on the new man, which is renewed in knowledge after the
image of him that created him." [h) Wherefore, in this re-
generation, we are restored by the grace of Christ to the right-
eousness of God, from which we fell in Adam ; in which man-
ner the Lord is pleased completely to restore all those whom

{d) Rom. viii. 7. (e) Rom. vi 5, 6. (/) 9 Cor. iii. 13.

(g-) Eph iv. 23, 24. (A) Col. iii. 10.

542 INSTITUTES OF THE [bOOK 111

he adopts to the inheritance of hfe. And this restoration is
not accomplished in a single moment, or day, or year ; hut by
continual, and sometimes even tardy advances, the Lord destroys
the carnal corruptions of his chosen, purifies them from all pollu-
tion, and consecrates them as temples to himself; renewing all
their senses to real purity, that they may employ their whole
life in the exercise of repentance, and know that this warfare
will be terminated only by death. And so much the greater
is the wickedness of that impure and quarrelsome apostate Sta-
phylus, who idly pretends that I confound the state of the
present life with the glory of heaven, when I explain the
image of God, according to Paul, to be righteousness and true
holiness. As if, indeed, when any thing is to be defined, we
are not to inquire after the completeness and perfection of it.
It is not denied that there is room for further advances ; but I
assert, that as far as any man approaches to a resemblance of
God, so far the image of God is displayed in him. That be-
lievers may attain to this, God assigns them the race of re-
pentance to run during their whole life.

X. Thus, therefore, the children of God are liberated by
regeneration from the servitude of sin ; not that they have
already obtained the full possession of liberty, and experience
no more trouble from the flesh, but there remains in them a
perpetual cause of contention to exercise them ; and not only
to exercise them, but also to make them better acquainted with
their own infirmity. And on this subject all sound writers are
agreed — that there still remains in a regenerate man a foun-
tain of evil, continually producing irregular desires, which
allure and stimulate him to the commission of sin. They ac-
knowledge, also, that saints are still so afflicted with the disease
of concupiscence, that they cannot prevent their being fre-
quently stimulated and incited either to lust, or to avarice, or
to ambition, or to other vices. There is no need of a laborious
investigation, to learn what were the sentiments of the fathers
on this subject : it will be sufficient to consult Augustine alone,
who with great diligence and fidelity has collected the opin-
ions of them all. From him, then, the reader may receive all
the certainty he can desire concerning the sense of antiquity.
Between him and us, this diiference may be discovered — that
while he concedes that believers, as long as they inhabit a
mortal body, are so bound by concupiscence that they cannot
but feel irregular desires, yet he ventures not to call this disease
by the name of sin, but, content with designating it by the ap-
pellation of infirmity, teaches that it only becomes sin in cases
where either action or consent is added to the conception or
apprehension of the mind, that is, where the will yields to the
first impulse of appetite. But we, on the contrary, deem it to

CHAP. Ill,] CHRISTIAN RELIGION. 543

be sin, whenever a man feels any evil desires contrary to the
Divine law ; and we also assert the depravity itself to be sin,
which produces these desires in our minds. We maintain,
therefore, that sin always exists in the saints, till they are di-
vested of the mortal body ; because their flesh is the residence
of that depravity of concupiscence, which is repugnant to all
rectitude. Nevertheless, he has not always refrained from
using the word sin in this sense ; as when he says, " Paul
gives the appellation of sin to this, from which all sins pro-
ceed, that is, to carnal concupiscence. This, as it respects the
saints, loses its kingdom on earth, and has no existence iu
heaven." In these words he acknowledges that believers are
guilty of sin, inasmuch as they are the subjects of carnal con-
cupiscence.

XI. But when God is said " to cleanse his church " (i) from
all sin, to promise the grace of deliverance in baptism, and to
fulfil it in his elect, — we refer these phrases rather to the guilt
of sin, than to the existence of sin. In the regeneration of
his children, God does indeed destroy the kingdom of sin in
them, (for the Spirit supplies them with strength, which renders
them victorious in the conflict ;) but though it ceases to reign, it
continues to dwell in them. Wherefore we say, that " the old
man is crucified," (k) that the law of sin is abolished in the
children of God, yet so that some relics remain ; not to pre-
dominate over them, but to humble them with a consciousness
of their infirmity. We grant, indeed, that they are not impu-
ted, any more than if they did not exist ; but we likewise con-
tend that it is owing to the mercy of God that the saints are
delivered from this guflt, who would otherwise be justly ac-
counted sinners and guilty before him. Nor will it be difficult
for us to confirm this opinion, since there are clear testimonies
of Scripture to support it. What can we desire more explicit
than the declaration of Paul to the Romans ?(Z) In the first
place, that he there speaks in the character of a regenerate
man, we have already shown ; and Augustine has evinced the
same by the strongest arguments. I say nothing of his using
the words evil and sin. However those who wish to oppose
us may cavil at those words, yet who can deny that a resist-
ance to the Divine law is evil ? who can deny that an opposition
to righteousness is sin ? finally, who will not admit that there
is guilt Avherever there is spiritual misery ? But all these things
are affirmed by Paul respecting this disease. Besides, we have
a certain demonstration from the law, by which this whole
question may be briefly decided. For we are commanded to
love God with all our heart, with all our mind, and with all oiir

(j) Eph. V. 26. (A:) Rom. vi. 6. (0 Rom. vii.

544 INSTITUTES OF THE [bOOK III,

Strength. Since all the powers of our soul ought to be thus
occupied by the love of God, it is evident that the precept is
not fulfilled by those who receive into their hearts the least de-
sire, or admit into their minds any thought, which may draw
them aside from the love of God into vanity. What then ? Are
not these properties of the soul, — to be aftected with sudden
emotions, to apprehend in the sensory, and to form conceptions
in the mind ? When these, therefore, open a way for the ad-
mission of vain and corrupt thoughts, do they not show that
they are so far destitute of the love of God ? Whoever, there-
fore, refuses to acknowledge that all the inordinate desires of
the flesh are sins, and that that malady of concupiscence, which
they call an incentive to sin, is the source of sin, must necessa-
rily deny the transgression of the law to be sin.

XII. If it be thought absurd, that all the natural appetites
of man should be thus universally condemned, since they were
implanted by God, the author of nature, — we reply, that we
by no means condemn those desires, which God implanted so
deeply in the nature of man at his first creation that they can-
not be eradicated from it without destroying humanity itself,
but only those insolent and lawless appetites which resist the
commands of God. But now, since, through the depravity of
nature, all its powers are so vitiated and corrupted, that disorder
and intemperance are visible in all our actions ; because the ap-
petites are inseparable from such excesses, therefore we maintain
that they are corrupt. Or, if it be wished to have the substance
of our opinion in fewer words, we say, that all the desires of
men are evil ; and we consider them to be sinful, not as they are
natural, but because they are inordinate ; and we aflirm they
are inordinate, because nothing pure or immaculate can proceed
from a corrupted and polluted nature. Nor does Augustine de-
viate from this doctrine so much as he appears to do. When
he is too much afraid of the odium with which the Pelagians
endeavoured to overwhelm him, he sometimes refrains from
using the word sin : yet when he says, " that the law of sin
remains in the saints, and that only the guilt is abolished," he
sufiiciently indicates that he is not averse to our opinion.

XIII. We will adduce some other passages, from which his
sentiments will more fully appear. In his second book against
Julian : " This law of sin is both abolished in the spiritual re-
generation, and continues in the mortal flesh ; abolished, since
the guilt is removed in the sacrament, by which believers are
regenerated ; but continues, because it produces those desires
against which also believers contend." Again : " Therefore the
law of sin, which was in the members even of so great an apostle,
is abolished in baptism, but not finally destroyed." Again :
" The law of sin, the remaining guilt of which is removed in

CHAP. III.] CHRISTIAN RELIGION. 545

baptism, Ambrose has called iniquity ; because it is iniquitous
for the flesh to lust against the spirit." Again: " Sin is dead in
that guilt in which it held us ; and, although dead, it Avill rebel
till it is cured by the perfection of burial." In the fifth book,
he is still more explicit : " As blindness of heart is both a sin,
which consists in a man's not believing in God ; and a punish-
ment for sin, by which a proud heart is deservedly punished ;
and also a cause of sin, when any is committed through the error
of a blind heart ; so the concupiscence of the fleL>h, against which
the good spirit lusteth, is both a sin, because it is a disobedience
against the government of the mind ; and a punishment for sin,
because it is inflicted for the demerits of the disobedient ; and
also a cause of sin, consenting by defection, or produced from con-
tagion." Here he styles it sin^ without any ambiguity ; because,
having overthrown error and confirmed the truth, he is not so
much afraid of calumnies ; as also in the forty-first homily on
John, where he undoubtedly speaks the real sentiments of his
mind : " If in the flesh you serve the law of sin, do what the apos-
tle himself says — ' Let not sin reign in your mortal body, that ye
should obey it in the lusts thereof {m) He says not, let it not
exist ; but, let it not reign. As long as you live, sin must neces-
sarily exist in your members ; let it at least be divested of its
kingdom, so that its commands may not be fulfilled." Those
who contend that concupiscence is not sin, commonly object
this passage of James — " When lust hath conceived, it bringeth
forth sin." {n) But this objection is easily repelled ; for, unless
we understand him there to speak of evil works exclusively, or
of actual sins, even an evil volition cannot be accounted sin.
But from his calling flagitious and criminal actions the offspring
of lust, and attributing to them the name of sin, it does not
necessarily follow that concupiscence is not an evil thing, and
deserving of condemnation in the sight of God.

XIV. Some Anabaptists, in the present age, imagine I know
not what frantic intemperance, instead of spiritual regenera-
tion — that the children of God, being restored to a state of
innocence, are no longer obliged to be solicitous to restrain the
licentiousness of the flesh, but that they ought to follow the
leadings of the Spirit, under whose direction it is impossible
ever to err. It would be incredible that the mind of man should
fall into such madness, did they not publicly and haughtfly dis-
seminate this opinion. It is indeed truly prodigious ; but it is
just and reasonable, that those who have persuaded themselves
to pervert the truth of God into a falsehood, should sufl"er such
punishment for their sacrilegious presumption. Must all dis-
tinction, then, of honour and turpitude, justice and injustice, good

{in) Rom. vi. 12. (n) James i. 15.

VOL. I. 69

546 INSTITUTES OF THE [bOOK III

and evil, virtue and vice, be annihilated ? This difFercnee, they
say, proceeds from the malediction of the old Adam, from
which we are delivered by Christ. Then there will be no dif-
ference now between chastity and fornication, sincerity and
knavery, truth and falsehood, equity and rapine. Dismiss (they
say) all vain fear ; the Spirit will command you nothing that is
evil, provided you securely and intrepidly resign yourself to his
direction. Who is not astonished at these monstrous notions ?
Yet this is a popular philosophy among those, who, blinded by the
violence of their appetites, have discarded common sense. But
what kind of a Christ, and what kind of a Spirit, have they fa-
bricated for us ? For we acknowledge one Christ and his Spirit
alone ; whom the prophets have celebrated, whom the gospel
proclaims as revealed, but of whom it gives us no such account
as this. That Spirit is not the patron of murder, fornication,
drunkenness, pride, contention, avarice, or fraud ; but the author
of love, chastity, sobriety, modesty, peace, moderation, and
truth. He is not a Spirit of fanaticism, rushing precipitately,
without any consideration, through right and wrong ; but is full
of wisdom and understanding, rightly to discern between jus-
tice and injustice. He never instigates to dissolute and unre-
strained licentiousness ; but, discriminating between what is
lawful and what is unlawful, inculcates temperance and mo-
deration. But why should we spend any more labour in refu-
ting this monstrous frenzy ? To Christians the Spirit of the
Lord is not a turbulent phantom, which they have either
spawned themselves in a dream, or received from the invention
of others ; but they religiously seek the knowledge of him in
the Scriptures, where these two things are delivered concerning
him — first, that he is given to us in order to our sanctification,
to purify us from all our pollutions, and lead us to obey the
Divine righteousness ; which obedience cannot exist without
the subjugation of the appetites, to which these men would
allow an unlimited license : in the next place, that we are
so purified by his sanctification, that we are nevertheless still
encompassed with numerous vices and great infirmity, as long
as we are burdened with the body. Wherefore, being at a
great distance from perfection, it behoves us to make continual
advances ; and being entangled in vices, we have need to strive
against them every day. Hence, also, it follows that we ought
to shake off all slothful security, and exert the most vigilant
attention, lest, without caution, we should be surprised and
overcome by the snares of our flesh ; unless we are well as-
sured that we have made a greater progress than the apostle ;
who, nevertheless, was buffeted by the "messenger of Satan," (o)

(o) 2 Cor. xii. 7, 9.

CHAP. III.] CHRISTIAN RELIGION. 547

that his strength might be "made perfect in weakness ;" (jt?)
and who faithfully represented the contiict between the flesh
and the Spirit, which he experienced in his own person.

XV. When the apostle, in a description of repentance, enu-
merates seven things, which are either causes producing it, or
effects proceeding from it, or members and parts of it, he does
it for a very good reason. These things are, carefulness, ex-
cuse, indignation, fear, vehement desire, zeal, revenge, {q) Nor
ought it to be thought strange that I venture not to determine
whether they should be considered as causes or effects ; for
arguments may be adduced in support of both. They may
also be styled affections connected with repentance ; but as we
may discover the meaning of Paul without discussing these
questions, we shall be content with a simple exposition of them.
He says, then, that godly sorrow produces solicitude. For a
person who is affected with a serious sense of displeasure be-
cause he has sinned against his God, is at the same time sti-
mulated to diligence and attention, that he may completely
extricate himself from the snares of the devil, and be more
cautious of his insidious attacks, that he may not in future
disobey the government of the Spirit, or be overcome with a
careless security. The next thing is self-excuse, which in this
place signifies not a defence by which a sinner tries to escape
the judgment of God, either by denying his transgressions or
extenuating his guilt, but a kind of excuse, consisting rather
in deprecation of punishment than in confidence of his cause.
Just as children, Avho are not absolutely lost to all sense of duty,
while they acknowledge and confess their faults, at the same
time deprecate punishment, and, in order to succeed, testify by
every possible method that they have not cast off that reverence
which is due to their parents ; in a word, they excuse them-
selves in such a manner, not to prove themselves righteous and
innocent, but only to obtain pardon. This is followed by in-
dignation, in which the sinner laments within himself, expos-
tulates with himself, and is angry with himself, while he re-
collects his perverseness and ingratitude to God. The word
fear denotes that trepidation with which our minds are pe-
netrated, whenever we reflect upon our demerits, and on the
terrible severity of the Divine wrath against sinners. For Ave
cannot but be agitated with an amazing inquietude, which
teaches us humility, and renders us more cautious for the
future. Now, if the solicitude before mentioned be the ofispring
of fear, we see the connection and coherence between them.
He appears to me to have used the word desire to denote
dihgence in duty and alacrity of obedience, to which the

(p) Rom. vii. {q) 2 Cor. vii. 11.

548 INSTITUTES OF THE [bOOK III

knowledge of our faults ought to be a most powerful stimulus.
Similar to this is the meaning of zeal^ which he immediately
subjoins ; for it signifies the ardour with which we are in-
flamed, when we are roused with such thoughts as these :
" What have I done ? Whither had I precipitated myself, if I
had not been succoured by the mercy of God ? " The last
thing is revenge, or punishment ; for the greater our severity is
towards ourselves, and the stricter inquisition we make con-
cerning our sins, so much the stronger hope ought we to
entertain that God will be propitious and merciful. And, in-
deed, it is impossible but that a soul, impressed with a dread of
the Divine judgment, must inflict some punishment on itself.
Truly pious persons experience what punishments are con-
tained in shame, confusion, lamentation, displeasure with them-
selves, and the other affections which arise from a serious
acknowledgment of their transgressions. But let us remember
that some limit must be observed, that we may not be over-
whelmed in sorrow ; for to nothing are terrified consciences
more liable than to fall into despair. And with this artifice,
also, whomsoever Satan perceives to be dejected by a fear of
God, he plunges them further and further into the deep gulf of
sorrow, that they may never arise again. That fear, indeed,
cannot be excessive, which terminates in humility, and departs
not from the hope of pardon. Nevertheless, the sinner should
always be on his guard, according to the direction of the apos-
tle, (r) lest while he excites his heart to be displeased with
himself, he he loearied with excessive dread, and faint in his
mind; for this would drive us away from God, who calls us to
himself by repentance. On this subject, Bernard also gives a
very useful admonition : " Sorrow for sin is necessary, if it be
not perpetual. I advise you sometmies to quit the anxious
and painful recollection of yom* own ways, and to arise to an
agreeable and serene remembrance of the Divine blessings.
Let us mingle honey with wormwood, that its salutary bitter-
ness may restore our health, when it shall be drunk tempered
with a mixture of sweetness ; and if you reflect on your own
meanness, reflect also on the goodness of the Lord."

XVI. Now, it may also be understood what are the fruits
of repentance. They are, the duties of piety towards God,
and of charity towards men, with sanctity and purity in our
whole life. In a word, the more diligently any one examines
his life by the rule of the Divine law, so much the more certain
evidences he discovers of his repentance. The Spirit, there-
fore, in frequently exhorting us to repentance, calls our atten-
tion, sometimes to all the precepts of the law, sometimes to the

(r) Heb. xii. 3.

CHAP. III.] CHRISTIAN RELIGION. 549

duties of the second table ; though in other places, after having
condemned impurity in the very fountain of the heart, he pro-
ceeds to those external testimonies which evidence a sincere
repentance ; a view of which I will soon exhibit to the reader,
in a description of the Christian life. I shall not collect testi-
monies from the prophets, in which they partly ridicule the
follies of those who attempt to appease God by ceremonies,
and demonstrate them to be mere mockeries ; and partly in-
culcate, that external integrity of life is not the principal branch
of ''epentance, because God looks at the heart. He that is
but ordinarily acquainted with the Scripture, will discover of
himself, without being informed by any one, that in our con-
cerns with God, we advance not a single step unless we begin
with the internal affection of the heart. And this passage of
Joel will afford us no small assistance in the interpretation of
others : " Rend your heart, and not your garments." (s) Both
these ideas are briefly expressed in these words of James —
" Cleanse your hands, ye sinners ; and purify your hearts, ye
double minded ; " (^) where there is indeed an addition made
to the first clause ; but the fountain, or original, is next dis-
covered, showing the necessity of cleansing the secret pollu-
tion, that an altar may be erected to God even in the heart.
There are likewise some external exercises which we use, in
private, as remedies either to humble ourselves, or to subdue
our carnality ; and in public, to testify our repentance. They
proceed from the revenge mentioned by Paul ; (?«) for it is na-
tural to an afflicted mind to continue in a squalid condition,
groaning and weeping, to avoid every kind of splendour and
pomp, and to forsake all pleasures. He who experiences the
great evil of the rebellion of the flesh, seeks every remedy to
restrain it. He who properly considers what a grievous thing
it is to have offended the justice of God, can enjoy no repose
till he has glorified God by his humility. Such exercises are
frequently mentioned by the old writers, when they speak of
the fruits of repentance. And though they by no means make
repentance wholly to consist in them, yet the reader will
pardon me if I deliver my opinion, that they appear to me to
insist upon them more than they ought. And I hope every
one, on a sober examination, will agree with me, that they
have gone beyond all due bounds in two respects. For when
they so strongly urged and so extravagantly recommended that
corporeal discipline, the consequence was indeed that the com-
mon people adopted it with great ardour; but they also ob-
scured that which ought to be esteemed of infinitely greater
importance. Secondly, in the infliction of castigations, they

(s) Joel ii. 13. {t) James iv. 8. (m) 2 Cor. vii. 11.

550 INSTITUTES OF THE [bOOK III.

used rather more rigour than was consistent with ecclesiastical
gentleness. But we shall have to treat of this in another place.
XVII. But as some persons, when they find weeping, fast-
ing, and ashes mentioned, not only in many other passages of
Scripture, but particularly in Joel, {v) consider fasting and
weeping as the principal part of repentance, their mistake re-
quires to be rectified. What is there said of the conversion of
the whole heart to the Lord, and of rending not the garments,
but the heart, properly belongs to repentance ; but weeping
and fasting are not added as perpetual or necessary effects of it,
but as circumstances belonging to a particular case. Having
prophesied that a most grievous destruction was impending
over the Jews, he persuades them to prevent the Divine wrath,
not only by repentance, but also by exhibiting external de-
monstrations of sorrow. For as it was customary, in ancient
times, for an accused person to present himself in a suppliant
posture, with a long beard, dishevelled hair, and mourning ap-
parel, in order to conciliate the compassion of the judge, so it
became those who stood as criminals before the tribunal of
God, to deprecate his severity in a condition calculated to ex-
cite commiseration. Though sackcloth and ashes were perhaps
more suitable to those times, yet it is evident that the practice
of weeping and fasting would be very seasonable among us,
whenever the Lord appears to threaten us with any affliction
or calamity. For when he causes danger to appear, he, as it
were, denounces that he is prepared and armed for the exercise
of vengeance. The prophet, therefore, was right in exhorting
his countrymen to weeping and fasting ; that is, to the sadness
of persons under accusation, into whose offences he had just
before said that an examination was instituted. Neither would
the pastors of the church act improperly in the present age, if,
when they perceived calamity impending over the heads of
their people, they called them to immediate weeping and fast-
ing ; provided they always insisted with the greatest fervour
and diligence on the principal point, which is, that they must
rend their hearts, and not their garments. It is certain, that
fasting is not always the concomitant of repentance, but is ap-
pointed for times of peculiar calamity ; wherefore Christ con-
nects it with mourning, when he frees the apostles from any
obligation to it, till they should be affected with grief at the
loss of his presence, {w) I speak of solemn fasting. For the
life of the pious ought at all times to be regulated by frugality
and sobriety, that through its whole progress it may appear to
be a kind of perpetual fast. But as the whole of this subject
must be discussed again, when we come to treat of Ecclesiasti-
cal Discipline, I touch the more slightly upon it at present.

(») Joel ii. 12. {w) Matt. ix. 15.

CHAP. III.] CHRISTIAN RELIGION. 651

XVIII. I will again remark, however, that when the word
re^pentance is transferred to this external profession, it is im-
properly changed from the genuine signification which T have
stated. For this external profession is not so much a conver-
sion to God, as a confession of sin, with a deprecation of punish-
ment and guilt. Thus to "repent in sackcloth and ashes," (2;)
is only a declaration of our displeasure against ourselves, when
God is angry with us on account of our grievous offences.
And this is a public species of confession, by which condemn-
ing ourselves before angels and men, we prevent the judgment
of God. For Paul rebukes the sluggishness of those who in-
dulge their sins, saying, " If we would judge ourselves, we
should not be judged." {y) It is not necessary, in all cases,
publicly to make men witnesses of our repentance ; but a
private confession to God is a branch of true penitence which
cannot be omitted. For nothing is more unreasonable than
that God should pardon sins, in which we encourage ourselves,
and which, lest he should bring them to light, we conceal
under the garb of hypocrisy. And it is not only necessary to
confess the sins which we commit from day to day ; more
grievous falls ought to lead us further, and to recall to our re-
membrance those which appear to have been long buried in
oblivion. We learn this from the example of David ; (2;) for,
being ashamed of a recent and flagitious crime, he examines
himself back to the time of his conception, and acknowledges
that even then he was corrupted and contaminated with carnal
impurity ; and this not to extenuate his guilt, as many conceal
themselves in a multitude, and endeavour to escape with im-
punity by implicating others with themselves. Very different
was the conduct of David, who ingenuously aggravated his
guilt, by confessing that he was corrupted from his earliest in-
fancy, and had never ceased to accumulate crimes upon crimes.
In another place, also, he enters on such an examination of his
past life, that he implores the Divine mercy to pardon the sins
of his youth, (a) And certainly we shall never give proof that
we have shaken off our lethargy, till, groaning under the bur-
den, and bewailing our misery, we pray to God for relief. It is
further to be remarked, that the repentance which we are com-
manded constantly to practise, differs from that which arouses,
as it were, from death those who have either fallen into some
great enormity, or abandoned themselves to a course of sin with
unrestrained license, or by any rebellion shaken off the Divine
yoke. For when the Scripture exhorts to repentance, it fre-
quently signifies a kind of transition and resurrection from
death to life ; and Avhen it states that the people repented, it

(z) Matt. xi. 21. iij) 1 Cor. xi. 31. {z) Fsalin li. 5. (a) Psalm xxv. 7.

552 INSTITUTES OF THE [bOOK III.

means that they departed from idolatry and other gross enormi-
ties ; in which sense Paul declares his grief for sinners, who
" have not repented of their uncleanness, and fornication, and
lasciviousness." (b) This difference should be carefully ob-
served, lest, when we hear that few are called to repentance,
we fall into a supine security, as though we had no more to do
with the mortification of the flesh, from which the depraved
appetites that perpetually disturb us, and the vices that often
arise in us, will never permit us to relax. The special repent-
ance, therefore, which is only required of some whom the
devil has seduced from the fear of God, and entangled in his
fatal snares, supersedes not that ordinary repentance, which the
corruption of nature obliges us to practise during the whole
course of our lives.

XIX. Now, if it be true, as it certainly is, that the whole
substance of the gospel is comprised in these two points, re-
pentance and remission of sins, — do not we perceive that the
Lord freely justifies his children, that he may also restore them
to true righteousness by the sanctification of his Spirit ? John,
the "messenger sent before the face " of Christ to "prepare his
way before him," (c) preached, " Repent ye, for the kingdom
of heaven is at hand." (d) By calling men to repentance, he
taught them to acknowledge themselves to be sinners, and
every thing belonging to them to be condemned before God,
that they might earnestly desire and pray for a mortification of
the flesh, and new regeneration in the Spirit. By announcing
the kingdom of God, he called them to exercise faith ; for by
" the kingdom of God," the approach of which he proclaimed,
he intended remission of sins, salvation, life, and in general all
the benefits that we obtain in Christ. Wherefore, in the other
evangelists, it is said, that " John came, preaching the baptism
of repentance for the remission of sins." (e) What was in-
tended by this, but that, oppressed and wearied with the bur-
den of sins, men should turn themselves to the Lord, and
entertain a hope of remission and salvation ? Thus, also,
Christ commenced his pubUc ministrations. " The kingdom
of God is at hand: repent ye, and believe the gospel." (/)
First, he declares that the treasures of mercy are opened in
himself; then he requires repentance ; and lastly, a reliance on
the Divine promises. Therefore, when he would give a brief
summary of the whole gospel, he said, that " it behoved him
to suffer, and to rise from the dead ; and that repentance and
remission of sins should be preached in his name." (g) The
apostles also, after his resm-rection, preached that he was exalted

(b) 2 Cor. xii. 21. (d) Matt. iii. 2. (/) Mark i. 15.

(c) Matt. xi. 10. (e) Luke iii. 3. Mark i. 4. (g) Luke xxiv. 46, 47.

CHAP. III.] CHRISTIAN RELIGION. Bo^

by God, " to give repentance to Israel and remission of sins." (h)
Repentance is preached in the name of Christ, when men are
informed, by the doctrine of the gospel, that all their thonghts,
their aflections, and their pursuits, are corrupt and vicious ; and
that therefore it is necessary for them to be born again, if they
wish to enter the kingdom of God. Remission of sins is
preached, when men are taught that Christ is made unto them
" wisdom, and righteousness, and sanctification, and redemp-
tion ; " (i) in whose name they are gratuitously accounted
righteous and innocent in the sight of God. Both these bless-
ings of grace, as we have ah^eady shown, are apprehended by
faith ; yet since the goodness of God in the remission of sins is
the peculiar object of faith, it was necessary that it should be
carefully distinguished from repentance.

XX. Now, as a hatred of sin, which is the commencement
of repentance, is our first introduction to the knowledge of
Christ, who reveals himself to none but miserable and dis-
tressed sinners, who mourn, and labour, and are heavy laden ;
who hunger and thirst, and are pining away with grief and
misery; (k) so it is necessary for us, if we desire to abide in
Christ, to strive for this repentance, to devote our whole lives
to it, and to pursue it to the last. For he " came to call sin-
ners," but it was to call them " to repentance." (l) He was
"sent to bless" the unworthy; but it was "in turning away
every one from his iniquities." (m) The Scripture is full of
such expressions. Wherefore, when God offers remission of
sins, he generally requires repentance on the part of the sinner ;
implying that his mercy ought to furnish a motive to excite us
to repentance. " Keep ye judgment, and do justice ; for my
salvation is near." (?i) Again : " The Redeemer shall come to
Zion, and unto them that turn from transgression in Jacob." (o)
Again : " Seek ye the Lord while he may be found, call ye
upon him while he is near : let the wicked forsake his way,
and the unrighteous man his thoughts ; and let him return unto
the Lord, and he will have mercy upon him." (p) Again :
" Repent, and be converted, that your sins may be blotted
out." (q) Here it must be remarked, however, that this con-
dition is not annexed in such a manner, as though our repent-
ance were the fundamental and meritorious cause of pardon ;
but rather, because the Lord has determined to have mercy
upon men, in order that they may repent, he informs them
what course they must take if they wish to obtain his favour.
Therefore, as long as we inhabit the prison of our body, we
shall have to maintain an incessant conflict with the vices of

(h) Acts V. 31. (i) 1 Cor. i. 30. (k) Isaiah Ixi. 1. Matt.xi. 5. Luke iv. la

(/) Matt. ix. 13. (to) Acts iii. 26. (n) Isaiah Ivi. 1.

(o) Isaiah lix. 20. (p) Isaiah Iv. 6, 7. (q) Acts iii. 19.

VOL. I. 70

554 INSTITUTES or THE [bOOK III.

our corrupt nature, and even with our natural soul. Plato
sometimes says, that the life of a philosopher is a meditation
of death. We may assert with more truth, that the life of a
Christian is perpetually employed in the mortification of the
flesh, till it is utterly destroyed, and the Spirit of God obtains
the sole empire within us. Wherefore I think that he has
made a very considerable proficiency, who has learned to be
exceedingly displeased with himself: not that he should remain
in this distress, and advance no further, but rather hasten and
aspire towards God ; that being ingrafted into the death and
life of Christ, he may make repentance the object of his con-
stant meditation and pursuit. And this cannot but be the con-
duct of those who feel a genuine hatred of sin ; for no man
ever hated sin, without having been previously captivated with
the love of righteousness. This doctrine, as it is the most
simple of all, so also it appears to me to be most consistent with
the truth of the Scripture.

XXI. That repentance is a peculiar gift of God, must, I
think, be so evident from the doctrine just stated, as to preclude
the necessity of a long discourse to prove it. Therefore the
Church praises and admires the goodness of God, that he
"hath granted to the Gentiles repentance unto life ; " (r) and
Paul, when he enjoins Timothy to be patient and gentle to-
wards unbelievers, says, " If God, peradventure, will give them
repentance, that they may recover themselves out of the snare
of the devil." (s) God affirms, indeed, that he wills the con-
version of all men, and directs his exhortations promiscuously
to all ; but the efficacy of these exhortations depends on the
Spirit of regeneration. For it were more easy to make ourselves
men, than by our own power to endue ourselves with a more
excellent nature. Therefore, in the whole course of regenera-
tion, we are justly styled God's " workmanship, created unto
good works, which God hath before ordained that we should
walk in them." (t) Whomsoever God chooses to rescue from
destruction, them he vivifies by the Spirit of regeneration : not
that repentance is properly the cause of salvation, but because, as
we have already seen, it is inseparable from faith and the mercy
of God ; since, according to the testimony of Isaiah, " the Re-
deemer shall come to Zion, and unto them that turn from trans-
gression in Jacob." (u) It remains an unshaken truth, that
\vherever the fear of God prevails in the heart, the Spirit has
operated to the salvation of that individual. Therefore, in
Isaiah, where believers are bewailing and deploring their being
deserted by God, they mention this as a sign of reprobation,
that their hearts are hardened by him. (to) The apostle also,

(r) Acts xi. 18. (s) 2 Tim. ii. 25, 26. (t) Epli. ii. 10.

(m) Isaiah lix. 20. {w) Isaiah Ixiii. 17.

CHAP. III.] CHRISTIAN RELIGION. 555

intending to exclude apostates from all hope of salvation, as-
serts, as a reason, that " it is impossible to renew them again
unto repentance ; " (x) because God, in the renewal of those
whom he will not suffer to perish, discovers an evidence of his
paternal favour, and attracts them to himself with the radiance
of his serene and joyful countenance ; whilst, on the contrary,
lie displays his wrath in hardening the reprobate, whose im-
piety is never to be forgiven, (y) This kind of vengeance the
apostle denounces against wilful apostates, who, when they de-
part from the faith of the gospel, deride God, contumeliously
reject his grace, profane and trample on the blood of Christ,
and do all in their power to crucify him again. For he does
not, as is pretended by some preposterously severe persons, pre-
clude all voluntary sinners from a hope of pardon. His design
is to show that apostasy is unworthy of every excuse, and
therefore it is not strange that God punishes such a sacrilegious
contempt of himself with inexorable rigour. '' For it is im-
possible (he tells us) for those who were once enlightened, and
ha"e tasted of the heavenly gift, and were made partakers of
the Holy Ghost, and have tasted the good word of God, and
the powers of the world to come, if they shall fall away, to
renew them again unto repentance ; seeing they crucify to
themselves the Son of God afresh, and put him to an open
shame." {z) Again : " If we sin wilfully after that we have
received the knowledge of the truth, there remaineth no more
sacrifice for sins, but a certain fearful looking-for of judg-
ment." (a) These are the passages, from a misinterpretation
of which the Novatians formerly derived a pretence for their
extravagant opinions ; and the apparent harshness of which has
offended some good men, and induced them to believe that this
Epistle is supposititious, though every part of it contains une-
quivocal evidences of the apostolic spirit. But as we are con-
tending only with those who receive it, it is easy to show that
these passages afford not the least countenance to their error.
In the first place, the apostle must necessarily be in unison with
his Master, who affirms that " all sin and blasphemy shall be for-
given unto men,but the blasphemy against the Holy Ghost,which
shall not be forgiven, neither in this world, neither in the world
to come." {b] The apostle, I say, must certainly have been
content with this exception, unless we wish to make him an
enemy to the grace of Christ. Whence it follows, that pardon
is denied to no particular sins, except one, which proceeds from
desperate fury, and cannot be attributed to infirmity, but clearly
proves a man to be possessed by the devil.

(x) Heb. vi. 4. (?/) Heb. x. 29. (z) Heb. vi. 4—6.

(a) Heb. x. 26, 27. (b) Matt. xii. 31, 32. Mark iii. 26, 29. Luke xii. 10.

b56 INSTITUTES OF THE [bOOK III.

XXII. But, for the further elucidation of this subject, it is
necessary to inquu-e into the nature of that dreadful crime
which will obtain no forgiveness. Augustine somewhere de-
fines it to be an obstinate perverseness, attended with a despair
of pardon, and continued till death ; but this is not consistent
with the language of Christ, that " it shall not be forgiven in
this world." For either this is a vain assertion, or the sin may
be committed in this life. But if the definition of Augustine
be right, it is never committed unless it continue till death.
Others say, that a man sins against the Holy Ghost, who en-
vies the grace bestowed on his brother. I know no foundation
for this notion. But we will adduce the true definition ; which
when it shall have been proved by strong testimonies, will of
itself easily overturn all others. I say, then, that the sin
against the Holy Ghost is committed by those who, though
they are so overpowered with the splendour of Divine truth
that they cannot pretend ignorance, nevertheless resist it with
determined malice, merely for the sake of resisting it. For
Christ, in explanation of what he had asserted, immediately
subjoins, " Whosoever speaketh a word against the Son of
man, it shall be forgiven him ; but whosoever speaketh
against the Holy Ghost, it shall not be forgiven him."(c)
And Matthew, instead of "blasphemy against the Spirit,"
says, " blasphemy of the Spirit." * How can any one
cast a reproach on the Son, that is not also directed against
the Spirit ? Those who unadvisedly offend against the
truth of God, which they know not, and who ignorantly
revile Christ, but at the same time have such a disposition
that they would not extinguish the Divine truth if revealed
to them, or utter one injurious word against him whom they
knew to be the Lord's Christ, — they sin against the Father and
the Son. Thus there are many, in the present day, who most
inveterately execrate the doctrines of the gospel, which if they
knew to be the evangelical doctrine, they would be ready to
venerate with their whole heart. But those who are convinced
in their conscience, that it is the word of God which they re-
ject and oppose, and yet continue their opposition, — they are
said to blaspheme against the Spirit, because they strive against
the illumination which is the work of the Holy Spirit. Such
were some among the Jews, who, when they were not able to
resist the Spirit (d) that spake by Stephen, yet obstinately
strove to resist. Many of them were undoubtedly urged to this
conduct by a zeal for the law ; but it appears that there were
others, who were infuriated by a malignant impiety against

* rov IItevua.Tog p}.aa(fi]^ia. Matt. xii. 31.
(c) Matt. xii. 32. {d) Acts vi. 10.

CHAP. III.] CHRISTIAN RELIGION. 557

God himself, that is, against the doctrine which they knew to
be from God. Such also were the Pharisees, whom the Lord
rebuked ; who, in order to counteract the influence of the Holy
Spirit, slanderously ascribed it to the power of Beelzebub, (e)
This, then, is " blasphemy of the Spirit," where the presumption
of man deliberately strives to aimihilate the glory of God.
This is implied in the observation of Paul, that he " obtained
mercy, because " he had "ignorantly in unbelief" committed
those crimes, the demerits of which would otherwise have ex-
cluded him from the grace of the Lord. (/) If the union of
ignorance and unbelief was the reason of his obtaining pardon,
it follows that there is no room for pardon where unbelief has
been attended with knowledge.

XXIIL But, on a careful observation, you will perceive that
the apostle speaks not of one or more particular falls, but of the
universal defection, by which the reprobate exclude themselves
from salvation. We need not wonder that those whom John,
in his canonical Epistle, affirms not to have been of the number
of the elect from whom they departed, experience God to be
implacable towards them, (g) For he directs his discourse
against those who imagined that they might return to the
Christian religion, although they had once apostatized from it ;
to whom he contradicts this false and pernicious notion, declar-
ing, what is absolutely true, that it is impossible for persons to
return to the communion of Christ, Avho have knowingly and
wilfully rejected it. And it is rejected, not by those who sim-
ply transgress the word of the Lord by a dissolute and licen-
tious life, but by those Avho professedly renounce all his doc-
trines. Therefore the fallacy lies in the terms falli?ig away
and sinning ; for the Novatians explain falling away to take
place, when any one, after having been instructed by the law
of the Lord that theft and fornication ought not to be com-
mitted, yet abstains not from either of these sins. But, on the
contrary, I affirm that there is a tacit antithesis understood, which
ought to contain a repetition of all the opposites of the things
which had been previously mentioned ; so that this passage ex-
presses not any particular vice, but a universal defection from
God, and if I may use the expression, an apostasy of the whole
man. When he speaks, therefore, of some who fell away, " after
they were once enlightened, and had tasted of the heavenly gift,
and were made partakers of the Holy Ghost, and the powers of
the world to come," (/t) it must be understood of persons who,
with deliberate impiety, have smothered the light of the Spirit,
rejected the taste of the heavenly gift, alienated themselves from
the sanctification of the Spirit, and trampled on the word of God

(e) Matt. ix. 34 ; xii. 24. {g) 1 John ii. 19.

(/) 1 Tim. i. 13. (A) Heb. vi. 4—6.

558 INSTITUTES OF THE [bOOK 111.

and the powers of the world to come. And the more fully to
express that decided determination of impiety, he afterwards,
in another place, adds the word wilfully. For when he says,
that "if we sin wilfully after that we have received the know-
ledge of the truth, there remaineth no more sacrifice," (?) he
denies not that Christ is a perpetual sacrifice to expiate the ini-
quities of the saints, which almost the whole Epistle expressly
proclaims in describing the priesthood of Christ, but intends
that there remains no other where that is rejected. But
it is rejected, when the truth of the gospel is avowedly re-
nounced.

XXIV. The objection of some, who conceive it to be severe
and inconsistent with the Divine clemency, that pardon should
be refused to any who flee to the Lord imploring his mercy, is
easily answered. For he affirms not that pardon is denied to
them if they turn themselves to the Lord ; but he absolutely
denies the possibility of their attaining to repentance, because
they are stricken with eternal blindness by the righteous judg-
ment of God, on account of their ingratitude. Nor is it any
objection that the same apostle afterwards accommodates to
this subject the example of Esau, who vainly endeavoured
with weeping and lamentation to recover his lost rights of
primogeniture. Nor that the prophet utters this denunciation :
" though they shall cry unto nie, I will not hearken unto
them." [k) For such forms of expression signify neither true
conversion nor invocation of God, but the anxiety felt by the
impious in extreme calamity, which constrains them to con-
sider, what before they carelessly disregarded, that nothing
can do them any good but the assistance of the Lord. And
this they do not so much implore, as bewail its being
withheld from them. Therefore the prophet intends by
crying., and the apostle by weeping., only that dreadful torment
which excruciates the impious with the agonies of despair.
This requires to be carefully observed, because otherwise this
procedure of God would contradict his proclamation by the
mouth of the prophet, that as soon as the sinner shall have
turned, he will be propitious to him. [l) And, as I have
already remarked, it is certain that the human mind is not
changed for the better, except by the previous influence of his
grace. Nor will his promise respecting those who call upon
him, ever deceive ; but it is improper to apply the terms con-
version and 'prayer to that blind torment by which the
reprobate are distracted, when they see that it is necessary for
them to seek God in order to find a remedy for their miseries,
while at the same time they continue to flee from his approach.

(0 Heb. X. 26. (/c) Jer. xi. 11. (?) Ezek. xviii. 21.

CHAP. III.] CHRISTIAN RELIGION. 559

XXV. But it is inquired, since the apostle denies that God
is appeased by a hypocritical repentance, how Ahab obtained
pardon, and averted the punishment with which he had been
threatened, though he appears, from the subsequent tenor of
his life, to have been only terrified by a sudden consternation.
He clothed himself with sackcloth, sprinkled ashes upon his
head, lay on the ground, and, as it is declared concerning him,
"humbled himself before God ; " (m) but it was nothing to
rend his garments, while his heart remained perverse and in-
flated with wickedness. Yet we see how God is inclined to
clemency. I reply, that sometimes hypocrites are thus spared
for a season, yet that the wrath of God always abides upon
them, and that this is done not so much for their sakes, as for a
public example. For Avhat benefit did Ahab receive from the
mitigation of the threatened punishment, but a respite from it
during his continuance in this world ? The malediction of
God, therefore, although concealed, fixed itself in his family,
and he himself went forward to eternal perdition. The same
may be observed in the case of Esau ; for though he suffered a
repulse, yet a temporal benediction was granted to his tears. (?i)
But since the spiritual inheritance, according to the oracle of
God, could remain only with one of the brothers, when Jacob
was chosen and Esau rejected, that preterition shut out the
Divine mercy ; yet this consolation was left to him as to a man
on a level with the brutes, that he should be enriched with
"the fatness of the earth and the dew of heaven." This is
what I have just observed ought to be considered as an exam-
ple to others, that we may learn to devote our minds and our
exertions with more alacrity to sincere repentance ; because it
is not to be doubted that those who are truly and cordially
converted will find God readily disposed to forgiveness, whose
clemency extends itself even to the unworthy, as long as they
manifest any appearance of contrition. At the same time, also,
we are taught what dreadful vengeance awaits all the obstinate,
who, with impudent countenances and hardened hearts, de-
spise, disregard, and ridicule the Divine threatenings. Thus he
frequently extended his hand to the children of Israel, to alle-
viate their distresses, notwithstanding their supplications were
hypocritical, and their hearts full of duplicity and perfidy ; as
he complains in one of the Psalms, (o) that they immediately
after returned to their former courses. He designed by his
merciful kindness, either to bring them to a serious conversion,
or to render them inexcusable. Yet, by the temporary remis-
sion of punishments, he imposes on himself no perpetual law,
but sometimes arises against hypocrites with the greater seve-

(m) 1 Kings xxi. 27, &c. (re) Gen. xxvii. 33, 39. (o) Psalm Ixxvui. 36, 37.

560 INSTITUTES OF THE [bOOK III.

rity, and enhances their punishments, to manifest his extreme
displeasure against hypocrisy. But he exhibits, as I have
observed, some examples of his readiness to pardon, in order to
animate the pious to a correction of their lives, and the more
severely to condemn the pride of those who obstinately kick
against the goads.

CHAPTER IV.

THE SOPHISTRY AND JARGON OF THE SCHOOLS CONCERNING RE-
PENTANCE, VERY REMOTE FROM THE PURITY OF THE GOSPEL.
ON CONFESSION AND SATISFACTION.

I COME now to the discussion of those things which have
been advanced by the sophists of the schools concerning Re-
pentance, which I shall run over as briefly as possible ; for it is
not my design to pursue the subject at large, lest this book,
which I am endeavourmg to make a compendium of doctrine,
should be drawn out to an immoderate extent. They have
involved a subject, otherwise not very intricate, in so many
perplexities, that those who have entered but a little way into
then- labyrinths will not find it easy to extricate themselves.
In the first place, the definition they have given of repentance,
clOarly shows that they never understood what it was ; for they
catch at some passages in the writings of the fathers, which by no
means express the nature of repentance ; as, " that to repent is
to weep for sins previously committed, and not to commit sins to
be wept for." Again : " that it is to lament evils that are past, and
not to commit new ones to be lamented." Again : " that it is a
kind of mournful vengeance, punishing in ourselves what we
bewail having committed." Again : " that it is a sorrow of
heart and bitterness of soul on account of the evils which a
man has committed, or to which he has consented." But
though we concede that these expressions were properly used
by the fathers, which, however, a contentious man would find
no difficulty in denying, yet they were used not with a view
to describe repentance, but only to exhort their readers to avoid
relapsing into those crimes from which they had been delivered.
But if Ave are disposed to convert all observations of this kind
into definitions, others may be added with equal propriety. As
this of Chrysostom, " Repentance is a medicine which destroys
sin, a gift bestowed from heaven, an admirable virtue, a grace
exceeding the power of laws." Moreover, the doctrine which
they afterwards advance is still worse than these definitions;

CHAP. IV.] CHRISTIAN RELIGION. 5gl

for they are so obstinately riveted to external exercises, that
one can collect nothing else from immense volumes, but that
repentance is an austere discipline, which serves partly to sub-
due the flesh, partly to chastise and punish vices ; but concern-
ing the internal renovation of the mind, which is attended with
a real reformation of the life, they observe a wonderful silence.
Of co7itntion and attrition, indeed, they treat largely ; they tor-
ment souls with a multitude of scruples, and drive them to
extreme trouble and anxiety ; but when they appear to have
thoroughly wounded the heart, they heal all the bitterness by
a slight sprinkling of ceremonies. Having thus quaintly de-
fined repentance, they divide it into contrition of heart, confes-
sion of mouth, and satisfaction of work — a division which is
no more agreeable to the rules of logic than their definition,
though they would be thought to have spent their whole lives
in composing syllogisms. But should any one reason from the
definition, (which is a kind of argumentation common among
logicians,) that a man may weep for sins previously committed,
and commit no more to be wept for ; may lament evils that are
past, and commit no more to be lamented : may punish what
he mourns that he has committed, &c., although he makes no
confession with his mouth ; how will they defend their di-
vision ? For if he who confesses not, be nevertheless truly
penitent, repentance may exist where there is no confession.
But if they reply that this division refers to repentance as a
sacrament, or is to be understood of the complete perfection of
repentance, which they comprehend not in their definition,
they have no reason to accuse me ; let them impute the blame
to themselves, for not givhig definitions with more correctness
and perspicuity. For myself, indeed, according to my dull
capacity, in all controversies I refer every thing to the defini-
tion, which is the hinge and foundation of the whole argument.
But, admitting this to be their magisterial license, we proceed
to an attentive examination of the parts themselves in order.
When I neglect, and pass over as frivolous, things which, with
supercilious gravity, they represent as mysteries, 1 never do it
without design ; not that I should find it very laborious to can-
vass the arguments in which they conceive themselves to have
discovered most shrewdness and subtilty ; but I could not con-
scientiously fatigue my readers with such impertinences to no
good purpose. From the questions which they raise and agi-
tate, and with which they miserably embarrass themselves, it
is easy to see, that they talk of subjects of which they are
utterly ignorant ; such as this : Whether repentance for one
sin be pleasing to God during an obstinate continuance in
others. Again: Whether punishments inflicted by God be
available for satisfaction. Again : Whether repentance may be

VOL. 1. 71

562 INSTITUTES OF THE [bOOK III.

frequently repeated for mortal sins. On this point they shame-
fully and impiously determine, that repentance is daily prac-
tised only for venial sins. They also torment themselves
much with a gross error, in an expression of Jerome, " That
repentance is a second plank after a shipwreck ; " thus giving
proof, that they have never been awakened from their brutish
stupidity, so as to have even the most distant view of the thou-
sandth part of their sins.

II. I wish the reader to consider, that this is not a conten-
tion about an insignificant trifle, but a question respecting the
most serious of all subjects — remission of sins. For by requir-
ing, in repentance, compunction of heart, confession of mouth,
and satisfaction of work, they maintain, that these three things
are necessary to procure the remiss'ion of sins. But if it be im-
portant for us to know any thing in the whole science of reli-
gion, it is certainly of the greatest importance to apprehend,
and fully to understand, by what means, by what law, on what
condition, and with what facility or difliculty, remission of sins
may be obtained. Unless this knowledge be clear and certain,
the conscience can have no rest, no peace with God, no confi-
dence or security ; but is the subject of perpetual trepidations
and fluctuations, is disturbed, tormented, and harassed, and
dreads, hates, and avoids the presence of God. But if remis-
sion of sins depend on those conditions to which they confine
it, we are in a most miserable and deplorable situation. They
make contrition the first step towards obtaining pardon, and re-
quire such as is due from us, that is, such as is just and perfect ;
but they have not determined, when a man may be assured
that he has arrived at this degree of perfect contrition. I grant,
indeed, that every man ought to be sedulously and earnestly
urged, that by bitterly mourning for his sins, he may continu-
ally augment his displeasure and hatred against them. For
this " sorrow worketh repentance to salvation, not to be re-
pented of." (p) But when such an anguish of sorrow is re-
quired as may correspond to the magnitude of the guilt, and
may be weighed in the balance with confidence of pardon,
then the wretched conscience is wonderfully tormented and
agitated, when it sees a due contrition for sins imposed on it,
and understands not the extent of the debt so as to be able to
decide with itself that it has discharged what was due from it.
If they say that we must do what we can, we still return to
the same point ; for when will any man presume to flatter
himself that he has exerted all his power in bewailing his sins?
Consciences, therefore, that have been long striving with them-
selves, and exercised in tedious conflicts, but without finding

(p) 2 Cor. vii. 10.

GH'AP. IV.] CHRISTIAN RELIGION. 563

at length any place of rest, endeavour to procure some small
alleviation, extorting from themselves some sorrow, and forcing
out some tears to complete their contrition.

III. If they charge me with calumny, let them come forth
and produce a single individual, who has not, by this doctrine
of contrition, either been driven into despair, or endeavoured
to avert the Divine judgment by a pretended sorrow instead
of real compunction. We have said ourselves, that forgiveness
of sins is never enjoyed without repentance, because none but
those who are afflicted and wounded with a consciousness of
sins, can sincerely implore the mercy of God ; but we have
likewise added, that repentance is not the cause of remission
of sins. But those torments of soul, which they say are duties
to be performed, we have put aside. We have taught the sin-
ner not to look on his compunction or on his tears, but to fix
both his eyes solely on the mercy of God. We havi; only de-
clared, that Christ called the labouring and heavy-laden, when
he was sent " to preach the gospel to the poor, to heal the
broken-hearted, to preach deliverance to the captives, and
the opening of the prison to them that are bound, and to com-
fort all that mourn." {q) This would exclude the Pharisees,
who, satisfied with their own righteousness, acknowledge not
their poverty ; and despisers, who, careless of the wrath of God.
seek no remedy for their disease ; for such neither labour, nor
are heavy-laden ; they are not broken-hearted, or in bondage,
or in captivity. But there is a considerable difference, \^hether
a man be taught to merit remission of sins by a true and perfect
contrition, (which no sinner can ever perform,) or be instructed
to hunger and thirst for the Divine mercy, that by the know-
ledge of his misery, by his disquietude, fatigue, and captivity,
he may be shown where he ought to seek for consolation, rest,
and liberty, and may learn to glorify God by his humility.

IV. Concerning confession, there has always been a great
controversy between the canonists and the scholastic divines ;
the latter contending, that confession is commanded by the
word of God ; the other, on the contrary, maintaining that it
is enjoined only by the ecclesiastical constitutions. But this
controversy has discovered the singular impudence of the the-
ologians, who have corrupted and violently distorted all the
passages of Scripture which they have cited in favour of their
argument. And when they perceived that they could not even
thus obtain what they desired, those who would appear more
shrewd than others, resorted to this subterfuge, that confession,
as to the substance of it, came from the Divine law, but after-
wards derived its form from a positive law. In a similar man-

(5) Matt. xi. 28. Luke iv. 18. Isaiah Ixi. 1, &c

564 INSTITUTES OF THE [bOOK III.

ner the most foolish lawyers pretend, that citations originated
from the Divine law, because it is said, " Adam, where art
thou? " (r) and exceptions also, because Adam answered, as if
by way of exception, " The woman whom thou gavest to be
with me," &c. ; but that both received their form from the
civil code. But let us examine by what arguments they prove
this confession, either formal or informal, to have been com-
manded by God. The Lord, say they, sent leprous persons to
the priests. What then ? Did he send them to confession ?
Who ever heard that the Levitical priests were appointed to
hear confessions ? Therefore they resort to allegories : it was
enacted by the Mosaic law, that the i)riests should distinguish
between leprosy and leprosy ; sin is a spiritual leprosy, con-
cerning which it is the ofhce of the priests to decide. Before
I reply to this, I would inquire, by the way, if this passage
constitutes them judges of the spiritual leprosy, why do they
arrogate to themselves the cognizance of the natural and cor-
poreal leprosy ? Is not this trifling with the Scriptures ?
The law commits to the Levitical priests the cognizance of
the leprosy ; let us usurp this to ourselves. Sin is a spiritual
leprosy ; let us also take cognizance of sin. Now, I reply,
"The priesthood being changed, there is made, of necessity,
a change also of the law." (s) All the priestly functions
have been transferred to Christ ; in him they are fulfilled
and finished ; therefore every privilege and honour of the sa-
cerdotal office has been transferred to him alone. If they are
so extremely fond of pursuing allegories, let them propose
Christ to themselves as the only priest, and accumulate on his
tribunal the unlimited jurisdiction over all things ; this we
shall easily admit. Besides, this allegory of theirs is very ab-
surd, since it places among the ceremonies a law that was
merely political. Why, then, does Christ send leprous persons
to the priests ? To preclude the priests from calumniating him
with a violation of the law, which commanded him that was
cured of the leprosy to show himself to the priest, and to be
purged by the oblation of a sacrifice. " Go (said he) show thy-
self to the priest, and offer the gift that Moses commanded, for
a testimony mito them." (t) And truly this miracle was to be
a testimony to them ; for they had pronounced him leprous,
now they pronounce him healed. Are they not, whether will-
ingly or reluctantly, constrained to become witnesses of the
miracles of Christ ? Christ gives them his miracle for their
examination ; they cannot deny it ; but because they still cavil,
this work is a testimony to them. Thus it is said, " This
gospel shall be preached in all the world, for a witness unto

(r) Gen. iii. 9, 12. (s) Heb. vii. 12.

(t) Matt. viii. 4. Luke v. 14 ; xvii. 14. Lev. xiv. 2, &c.

CHAP. IV.] CHRISTIAN RELIGION. 565

all nations." (u) Again : "Ye shall be brought before govern-
ors and kings, for a testimony against them." (lo) That is,
that they may be more powerfully convicted at the judgment
of God. But if they would rather coincide with Chrysostom,
he also teaches, that Christ did this on account of the Jews,
that he might not be deemed a transgressor of the law.
Though on a point so clear I am ashamed to adduce the suf-
frage of any man ; when Christ declares that he leaves the
legal rights entirely to the priests, as the professed enemies of
the gospel, who were always ready to cavil, if their mouths
were not stopped. Wherefore the Popish priests, in order to
retain this possession, should publicly espouse the party of
those whom it is necessary to restrain by force from uttering
their curses against Christ. For with this his true ministers
have no concern.

V. Their second argument they derive from the same
source, that is, from allegory ; as though allegories were suffi-
cient for the confirmation of any dogma. Let them be admitted
as sufficient, if I do not prove that those very allegories may
be urged by me with more plausibility than they possibly can
by them. They plead, therefore, that the Lord commanded
his disciples to loose Lazarus from his bandages, when he was
raised from the grave, (x) Here, in the first place, they are
guilty of falsehood ; for it is nowhere recorded, that the Lord
said this to his disciples ; and it is much more probable that he
said it to the Jews who were standing near him, that the mira-
cle might be rendered more evident, beyond all suspicion of
fraud, and that his power might appear the greater, from his
raising the dead to life without the least touch, solely by the
call of his voice. For I apprehend, that the Lord, in order to
remove from the minds of the Jews every unfavourable suspi-
cion, chose that they should roll back the stone, should per-
ceive the fetid odour, should see the certain tokens of death,
should behold him rising by the sole energy of a word, and be
the first to touch him on his restoration to life. And this is
the opinion of Chrysostom. But admitting this to have been
addressed to the disciples, what will they gain by it ? That
the Lord gave his apostles the power of loosing ; but with how
much more aptitude and skill might these words be handled in
an allegorical sense, if we should say, that God intended by
this emblem to instruct believers, that they ought to loose
those whom he has raised to life ; that is, that they should not
recall to remembrance the sins which he had forgotten ; that
they should not condemn as sinners those whom he had ab-
solved ; that they should not continue to upbraid with offences

(m) Matt. xxiv. 14. (to) Matt. x. 18. (x) John xi. 44.

56Q INSTITUTES OF THE [bOOK III.

which he had forgiven ; that where he is merciful and ready to
spare, they should not be severe and rigorous to punish ! No-
thing, surely, ought to be a strouger motive to the exercise of
forgiveness by us, than the example of that judge, who threat-
ens to be implacable towards them who are too rigorous and
cruel. Let them go now and boast of their allegories.

VI. They come to a closer contest, when they oppose us
with what they apprehend to be plain passages. Those who
came to the baptism of John confessed their sins ; («/) and
James directs us to confess our sins one to another, (z) It is
no wonder, if those who desired to be baptized confessed their
sins, for it is said, that John " preached the baptism of repent-
ance," and "baptized with water unto repentance." Whom,
then, should he baptize, but such as confessed themselves sin-
ners ? Baptism is an emblem of remission of sins ; and who
should be admitted to this emblem but sinners, and those who
acknowledged themselves to be such ? They confessed their
sins, therefore, in order to be baptized. Nor is it without rea-
son that James directs us to confess one to another. But if
they would observe what immediately follows, they would
perceive, that this also affords them very little support. " Con-
fess (says he) your faults one to another, and pray for one
another." He connects mutual confession and mutual prayer.
If our confessions must be made only to priests, then our
prayers ought to be offered up for them alone. But would it
not follow from the langiiage of James, that priests alone
might make confessions ? For when he enjoins mutual con-
fession, he addresses such only as have a right to hear the
confessions of others. AXXtjXoi implies mutually, by turns,
successively, or reciprocally. But none can reciprocally con-
fess, but those who are qualified to hear confessions. And
since they dignify the priests exclusively with this preroga-
tive, we also relinquish to them alone the task of making con-
fession. Then let us dismiss such impertinences, and attend
to the real meaning of the apostle, which is simple and
clear ; it is, that we should reciprocally communicate our in-
firmities to each other, to receive from one another mutual
advice, mutual compassion, and mutual consolation; and, also,
that being mutually conscious of the infirmities of our bre-
thren, we should pray to the Lord on their behalf. Why, then,
do they quote James in opposition to us, when we so strongly
urge a confession of the Divine mercy ? But no man can confess
the mercy of God, if he has not previously confessed his own
misery. Indeed, we rather pronounce an anathema against him
who has not confessed himself a sinner before God, before his

(y) Matt. iii. 6. (z) James v. 16.

CHAP. IV.] CHRISTIAN RELIGION. 567

angels, before the Church, and, in a word, before all mankind.
"For the Scripture hath concluded all under sin — that every
mouth may be stopped, and all the world may become guilty
before God ; " (a) and that he alone may be justified and
exalted.

VII. But I wonder with what face they can presume to
contend, that the confession of which they speak is of Divine
appointment. The practice we admit to be very ancient, but
we can easily prove, that Christians were formerly quite at
liberty as to the use of it. That there was no fixed law or
constitution respecting it till the time of Innocent III., is
certain from the testimony of their own histories. Sure-
ly, if there had been a more ancient law, they would rather
have cited it, than, by being content with a decree of the
Council of Lateran, have rendered themselves ridiculous even
in the eyes of children. They hesitate not in other cases to
fabricate fictitious decrees, which they ascribe to the most an-
cient councils, that they may dazzle the eyes of the simple by
a veneration for antiquity. In this instance they never thought
of obtruding such a forgery. Therefore, according to their
own testimony, three hundred years have not yet elapsed, since
Innocent III. introduced the snare, and imposed the necessi-
ty of confession. But, to say nothing respecting the time,
the barbarism of the diction is, of itself, sufficient to deprive
that law of all credit. For the good fathers enjoin, that eve-
ry person, of both sexes, shall, once in every year, make a
particular confession of all sins to the proper priest ; but some
wits facetiously object, that this precept binds none but her-
maphrodites, and relates to no one who is either a male or a fe-
male. Moreover, their disciples have betrayed still greater
folly, in their inability to explain what is meant by the proper
priest. Whatever may be clamorously pretended by all the
Pope's mercenary disputants, we are certain, that Christ was
not the author of this law, which compels men to enumerate
their sins, and that twelve centuries passed away after the re-
surrection of Christ, before any such law was promulgated ; so
that this tyranny was not introduced till after the extinction of
piety and learning, when masques, occupying the place of pas-
tors, had assumed an unlimited license of doing whatever they
pleased. There are also plain testimonies, in histories and
other ancient writings, which inform us, that this was a politi-
cal discipline instituted by bishops, not a law given by Christ
or his apostles. Of a great number. I shall produce only one,
which will be a clear proof of this assertion. Sozomen, in his
Ecclesiastical History, relates, that this ordinance of the bishops

(a) Gal. iii. 22. Rom. iii. 9, 19.

568 INSTITUTES OF THE [bOOK III.

was diligently observed in all the Western Churches, and espe-
cially at Rome. He fully implies that it was not the universal
custom of all the churches, and says, that one of the Presbyters
was peculiarly appointed to this office. In this, he abundantly
confutes the false pretensions of these men, that the keys were
given promiscuously, for this use, to the whole sacerdotal or-
der, since it was not the common function of all priests, but
the peculiar department of one who was chosen to it by the
bishop. This is the same, who, in the present day, in every
cathedral church is called the Penitentiary, who takes cognizance
of crimes of peculiar enormity, and such as are censured for
the sake of example. The historian immediately adds, that this
was the custom also at Constantinople, till a certain matron, pre-
tending to go to confession, was discovered to have concealed,
under this specious pretext, a criminal connection with the dea-
con of that church. On account of this crime, Nectarius, the
bishop of the church, (a man eminent for sanctity and erudition,)
abolished the ceremony of confession. Here let them erect
their asinine ears. If auricular confession had been a law of
God, how could Nectarius have presumed to reverse and disan-
nul it ? Will they accuse Nectarius of heresy and schism, who
is acknowledged by all the fathers to have been a holy man
of God ? But the same sentence Avould condemn the Constan-
tinopolitan church, in which Sozomen affirms the custom of
confession not only to have been discontinued for a season, but
to have been altogether disused down to his time. And they
would accuse of apostasy, not only the church of Constantino-
ple, but all the Oriental churches, who neglected a law which
they maintain to be inviolable and obligatory on all Christians.
VIII. But this abrogation is plainly attested by Chrysostom.
who was himself also a bishop of the church of Constantinople, in
so many places, that it is surprising how they dare to open their
mouths in contradiction of it. "Confess your sins, (says he,)
that you may obliterate them. If you are ashamed to tell any
one what sins you have committed, confess them daily in your
soul. I say not, that you should confess them to your fellow-
servant, who may reproach you ; confess them to God, who
cures them. Confess your sins on your bed, that there your
conscience may daily recognize its crimes." Again: "But,
now, it is not necessary to confess in the presence of witnesses ;
let an inquisition into your transgressions be the work of your
own thoughts ; let there be no witness of this judgment ; let
God alone see you confessing." Again: "I conduct you not
into the public view of your fellow-servants ; I do not oblige
you to reveal your sins to men ; lay open your conscience in
the presence of God. Show your wounds to the Lord, who is
the best physician, and implore a remedy from him; show

CHAP. IV.] CHRISTIAN RELIGION. 569

them to him, who upbraideth not, bat most mercifully heals."
Again : " Yon certainly should not tell it to a man, lest he re-
proach you ; nor is confession to be made to a fellow-servant,
who may publish it ; but show your wounds to the Lord, who
exercises his care over you, and is a most merciful physician."
He afterwards introduces God, speaking thus : " I constrain
you not to come forth into the midst of a theatre, and assemble
a multitude of witnesses ; declare your sin privately to me
alone, that I may heal your wound." Shall we say, that Chry-
sostom proceeded to such a degree of temerity, when he wrote
those and similar passages, as to liberate the consciences of
men from obligations imposed on them by the Divine law ?
Certainly not. But he dares not to recpiire as necessary what
he knows is never prescribed in the word of God.

IX. But to place the whole subject in a more plain and fa-
miliar light, we will first faithfully state what kind of confes-
sion is taught in the word of God ; and then we will subjoin
an account of those inventions of the Papists, not indeed of all,
(for who could exhaust that immense ocean?) but only of
those which comprise the substance of their doctrine respecting
secret confession. Here it grieves me to mention, how fre-
quently the old translator has translated confess instead of
'praise; which is well known even to the most unlearned;
only it is necessary to expose their audacity, in transferring to
their own tyrannical edict what was written with reference to
the praises of God. To prove the virtue of confession to exhi-
larate the mind, they produce this passage from the Psalmist:
" With the voice of exultation and confession." (6) But if
such a metamorphosis of the passage be admitted, we shall be
able to infer any thing from any thing. But since they are thus
lost to all sense of shame, let the pious reader remember, that they
have been consigned over to a reprobate mind by the righteous
vengeance of God, to render their presumption the more detesta-
ble. If we are satisfied with the simple doctrine of the Scripture,
we shall be in no danger of being deluded by such fallacies ;
for there one method of confession is prescribed ; which is, that
since it is the Lord who forgives, forgets, and obliterates sins,
we should confess our sins to him, that we may obtain par-
don. He is a physician; to him, then, let us discover our
wounds. He is injured and oflended ; let us pray to him
for peace. He is the searcher of hearts, and privy to all
thoughts; let us hasten to pour out our hearts before him.
Finally, it is he who calls sinners ; let us not delay to ap-
proach him. David says, " I acknowledge my sin unto thee^
and mine iniquity have I not hid. I said, I will confess my

{b) Psalm xlii. 4.

VOL. I. 72

570 INSTITUTES OF THE [bOOK IIL

transgressions unto the Lord ; and thou forgavest the iniquity
of my sin." (c) Similar to this is another confession of David :
" Have mercy upon me, O God, according unto the multitude
of thy tender mercies." {d) Such, also, is the confession of
Daniel : " We have sinned, and have committed iniquity, and
have done wickedly, and have rebelled, even by departing from
thy precepts." (e) And such are the other confessions, which
frequently occur in the Scriptures, the recital of which would
almost fill a volume. John says, "If we confess our sins, God
is faithful and just to forgive us our sins."(/) To whom
must we confess ? To him, certainly ; and this we do, if we
prostrate ourselves before him with a distressed and humbled
heart ; if we sincerely accuse and condemn ourselves in his
presence, and pray to be pardoned by his goodness and mercy.

X. Whoever from the heart makes this confession before
God, will also, without doubt, have a tongue prepared for con-
fession, as often as it shall be necessary to proclaim the Divine
mercy among men ; and not only to whisper the secret of his
mind once into the ear of an individual, but frequently and
publicly, and in the hearing of the whole world, ingenuously
to declare, both his own ignominy, and the magnificence and
glory of God, In this manner, when David was reproved by
Nathan, he felt compunction of conscience, and confessed his
sin both to God and to men : " I have sinned (said he) against
the Lord ; " [g) that is, I now make no excuse, nor use the
least subterfuge to prevent all men from condemning me as a
sinner, and what I wished to conceal from the Lord, from be-
ing revealed also to men. The secret confession, therefore,
which is made to God, is followed by a voluntary confession
before men, whenever it contributes either to the Divine glory
or to our humiliation. For this reason, the Lord anciently en-
joined upon the Israelites, that all the people should confess
their iniquities publicly in the temple, by the mouth of
the priest, (/t) For he foresaw this assistance to be necessary
for them, to bring every person to a proper view of himself.
And it is reasonable, that, by the confession of our misery, we
should glorify the goodness and mercy of God, both among
ourselves and before the whole world.

XI. This kind of confession ought to be both ordinary, in
the Church ; and extraordinary, to be practised in a particular
manner whenever the people at large are chargeable with the
guilt of any common crime. We have an example of the lat-
ter in that solemn confession which was made by all the
people under the auspices of Ezra and Nehemiah, For as

(c) Psalm xxxii. 5. (e) Dan. ix. 5. (^) 2 Sam. xii. 13.

{(i) Psalm li. 1. (f) 1 John i. 9. Qi) Lev. xvi. 21

CHAP. IV.] CHRISTIAN RELIGION. 571

their long exile, the destruction of their city and temple, and
the subversion of their religion, were punishments of the com-
mon defection of all, they could not properly acknowledge the
blessing of deliverance, unless they had first confessed their
guilt. Nor is it of any importance if, in a congregation, there
be sometimes a few innocent persons ; for as they are members
of a languid and diseased body, they ought not to boast of
health. Nor is it possible, indeed, but they nmst contract some
of the pollution, and sustain part of the guilt. Therefore,
whenever we are afflicted with pestilence, or war, or sterility,
or any other calamity, if it be our duty to resort to mourning,
to fasting, and other expressions of guilt, — confession itself, on
which all these other things depend, ought by no means to be
neglected. The ordinary confession is not only recommended
from the mouth of the Lord, but no judicious man, who has
considered its usefulness, Avill venture to condemn it. For
since, in every religious assembly, we introduce ourselves into
the presence of God and angels, how shall we commence our ser-
vices, except by an acknowledgment of our unworthiness ? But
this, you will say, is done in every prayer ; for whenever we
pray for pardon, we make a confession of our sins. This I ac-
knowledge. But, if you consider our extreme carelessness, or
drowsiness, or stupidity, you will admit to me, that it would be
a salutary regulation, if the generality of Christians were accus-
tomed to humble themselves by some solemn act of confession.
For though the ceremony, which the Lord enjoined on the Is-
raelites, was a part of the tutelage of the law, yet the thing itself,
in some measure, belongs also to us. And, indeed, we see that
in all well-regulated churches this custom is advantageously
observed ; that on every Lord's day the minister makes a for-
mal confession, in which he represents all as guilty of sin, and
supplicates pardon from the Lord on behalf of all. Finally, by
this key the gate of prayer is opened, both to individuals in
private, and in public to all the congregation.

XIL Moreover, the Scripture sanctions two kinds of private
confession ; one to be made for our own sake, which is referred
to in the direction of James, that we should "confess our faults
one to another; " (i) for he means, that, revealing our infirmi-
ties to one another, we should assist each other with mutual
advice and consolation ; another, which is to be made for the
sake of our neighbour, to pacify and reconcile him to us, if we
have done him any injury. In the former species of confession,
though James, by not expressly appointing any one into whose
bosom we should disburden ourselves, leaves us quite at liberty
to confess to any member of the church who shall appear most

(i) James v. 16.

572 INSTITUTES OF THE [bOOK III.

suitable ; yet, since the pastors must generally be considered
more proper than others, we ought chiefly to make choice of
them. I say that they are more suitable than others, since, in
their very vocation to the ministry, they are designated by the
Lord, to instruct us to subdue and correct our sins, and to con-
sole us with a confidence of pardon. For though the office of
mutual admonition and reproof is committed to all, yet it is
especially confided to ministers. And so, while we all ought
mutually to console and confirm each other in a confidence of
the Divine mercy, yet we see, that ministers are constituted wit-
nesses and sureties of it, that they may afford our consciences
a stronger assurance of the remission of sins ; insomuch that
they themselves are said to remit sins and to loose souls. (^•)
When you find this attributed to them, consider that it is for
your benefit. Therefore, let every believer remember that it
is his duty, if he feels such secret anguish or affliction from a
sense of his sins, that he cannot extricate himself without
some exterior aid, not to neglect the remedy off'ered him by
the Lord ; which is, that in order to alleviate his distress, he
should use private confession with his pastor, and, to obtain
consolation, should privately implore his assistance, whose
office it is, both publicly and privately, to comfort the people
of God with the doctrine of the gospel. But we should
always observe such a degree of moderation, as to lay no yoke
on the conscience, where God has given no positive command.
Hence it follows, that such confession ought to be free, so as
not to be required of all, but only to be recommended to those
who conceive themselves to need it. It follows also, that they
who practise it on account of their need of it, should neither be
compelled by any precept, nor be induced by any artifice, to
enumerate all their sins ; but o-nly so far as they shall think
beneficial to themselves, that they may receive solid consola-
tion. Faithful pastors ought not only to leave the churches in
possession of this liberty, but also to defend and vindicate it
with all their power, if they wish to preserve their ministry
from tyranny, and the people from superstition.

XIIL Concerning the other species of confession, Christ
says, in the Gospel of Matthew, " If thou bring thy gift to the
altar, and there rememberest that thy brother hath ought
against thee, leave there thy gift before the altar, and go thy
way ; first be reconciled to thy brother, and then come and
off"er thy gift." (I) Thus is that charity, which has been bro-
ken by our off"ence, to be repaired by acknowledging the fault
we have committed, and imploring forgiveness. In this kind
IS comprehended the confession of those who have sinned to

{k) Matt. xvi. 19 ; xviii. 18. John xx. 23. (/) Matt. v. 23, 24.

CHAP. IV.J CHRISTIAN RELIGION. 573

the offence of the whole Church. For, if Christ esteems the
private offence of one man of such importance, as to prohibit
from the sacred ordinances all those who have sinned against
their brethren till they have been restored to favour by an
adequate satisfaction, — how much stronger is the reason, that
he who, by any evil example, has injured the whole Church,
should reconcile it to himself by an acknowledgment of his
guilt ! Thus was the Corinthian readmitted to the communion,
after having submitted to reproof, (m) This mode of con-
fession is stated by Cyprian to have been practised in the an-
cient Church. "They repent (says he) in due time; and
afterwards they come to confession ; and by the imposition of
the hands of the bishop and clergy, they receive a right to
communion," The Scripture knows nothing of any other
method or form of confession ; and it is not our provmce to
impose new chains on men's consciences, which Christ most
strictly forbids to reduce under the yoke of bondage. But
that the sheep should present themselves to their pastor, when-
ever they desire to partake of the sacred supper, I am so far
from opposing, that I earnestly wish it were universally ob-
served. For those who experience distress of conscience may
receive singular benefit from such an interview ; and those who
require to be admonished, will thus afford an opportunity for
admonitions ; provided that care be always taken to guard
against tyranny and superstition.

XIV. The power of the keys is exercised in these three
kinds of confession : either when the whole church implores
pardon by a solemn acknowledgment of its transgressions ; or
when an individual, who, by any remarkable crime, has occa-
sioned a common offence, declares his repentance ; or when he
who needs the assistance of the minister on account of the dis-
quietude of his conscience, discloses his infirmity to him. The
removal of an oftence proceeds on a different principle ; because,
though it is also designed to produce peace of conscience, yet
the principal end is, that animosity may be destroyed, and the
minds of men united in the bonds of peace. But this advan-
tage, which I have mentioned, is by no means to be despised,
that we may confess our sins with the greater readiness. For,
when the whole church stands, as it were, before the tribunal
of God, when they confess themselves guilty, and have no
refuge but in the Divine mercy, — it is no mean or trivial con-
solation to have Christ's ambassador present, furnished with
the mandate of reconciliation, by whom they may have their
absolution pronounced. Here the usefulness of the keys is
deservedly celebrated, when this embassy is rightly performed,

(m) 2 Cor. ii. 6.

574 INSTITUTES OF THE [bOOK III.

with becoming order and reverence. So, when he who had,
in some measure, ahenated himself from the Church, is par-
doned and restored to the miity of the brethren, how great a
blessing does he experience in knowing himself to be forgiven
by them, to whom Christ has said, " Whose soever sins ye shall
remit on earth, they shall be remitted in heaven! " (n) Nor
is private absolution less efficacious or beneficial, when it is
requested by those who need a particular remedy for the relief
of their infirmities. For it frequently happens, that he who
hears the general promises, which are addressed to the whole
congregation of believers, nevertheless remains in some sus-
pense, and his mind is still disquieted with doubts of the for-
giveness of his sins. The same person, if he discloses to his
pastor the secret distress of his mind, and hears this language
of the gospel particularly directed to him, " Be of good cheer ;
thy sins be forgiven thee," (o) will encourage his mind to an
assurance, and will be liberated from that trepidation with
which he was before disturbed. But when we are treating of
the keys, we must always be cautious not to dream of any
power distinct from the preaching of the gospel. This subject
will again be discussed more fully in another place, where we
shall have to treat of the government of the Church ; and there
we shall see, that all the power of binding and loosing, which
Christ has conferred on the Church, is inseparable from the
word. But this is chiefly applicable to the ministry of the
keys, the whole force and meaning of which consist in this,
that the grace of the gospel should be confirmed and sealed, as
it were, to the minds of the faithful, in public as well as private,
by those whom the Lord has ordained to this office ; which
cannot be done but by preaching alone.

XV. But what is the doctrine of the Romish divines ?
They maintain, that all persons, of both sexes, as soon as they
shall have arrived at years of discretion, should, once at least in
every year, confess all their sins to their own priest; that there
is no remission of sin, unless they have firmly resolved to con-
fess it ; that unless they fulfil this resolution, when opportunity
offers, there is no admittance for them into Paradise ; and,
moreover, that the priest has the power of the keys, with which
he may loose the sinner or bind him ; because Christ has not
said in vain, " Whatsoever ye shall bind on earth shall be
bound in heaven." (p) But concerning this power, they have
obstinate contentions among themselves. Some say, that there
is essentially but one key, namely, the power of binding and
loosing ; that knowledge is required, indeed, for the good use
of it, but that it is only like an accessary, not an essential con-

(re) Matt, xviii. 18. John xx. 23. (o) Matt. ix. 2. (p) Matt, xviii. 18-

CHAP. IV.] CHRISTIAN RELIGION. 575

comitant. Others, perceiving this to be too unlimited a license,
have mentioned two keys, discretion and power. Others, again,
observing that the wickedness of the priests was restrained by
such moderation, have invented other keys, an authority of
discerning which they might use in pronouncing decisions ;
and a power, which they might exert in executing their sen-
tences ; with knowledge, to assist as a counsellor. But they
venture not to explain this binding and loosing simply to mean,
forgiving and obliterating sins ; because they hear the Lord
proclaiming by the prophet, " 1 am the Lord, and beside me
there is no Saviour. I, even I, am he which blotteth out thy
transgressions." (q) But they say, that it belongs to the priest
to pronounce who are bound or loosed, and to declare whose
sins are remitted or retained ; and that he declares it, either by
confession, when he absolves and retains sins ; or by his sen-
tence, when he excommunicates, and when he receives to the
communion of the sacraments. Lastly, when they perceive
that they are not yet extricated from this difficulty, but that it
may always be objected, that their priests frequently bind and
loose improper persons, who are not therefore bound or loosed
in heaven, — as their last resource, they reply, that the commis-
sion of the keys must be understood with some limitation,
Christ having promised, that the sentence of the priest, which
has been justly delivered, according to the merits of the per-
sons bound or loosed, shall be confirmed at his tribunal. They
add also, that these keys were given by Christ to all priests,
who receive them from the bishops on their promotion to the
sacerdotal office ; but that the free use of them belongs only
to those who exercise ecclesiastical functions ; that the keys
themselves remain, indeed, with the excommunicated or sus-
pended ones, but that they are rusty and disused. And those
who advance these things may justly be considered modest
and sober, in comparison with others, who, on a new anvil,
have fabricated new keys, with which they tell us the trea-
sure of the Church is locked up ; which we shall examine in
the proper place.

XVI. I shall briefly reply to each of these things; though
without noticing, at present, the justice or injustice with
which they bind the souls of the faithful by their laws ; as
that will be considered in due order. But when they impose
a law respecting the enumeration of all sins ; when they deny
that sin is forgiven, but on coudition that a firm resolution has
been formed to confess it ; when they say that there remains
no entrance into Paradise, if the opportunity of confession has
been neglected, — this is altogether intolerable. Must all sins

(q) Isaiali xliii. 11, 25.

676 INSTITUTES OF THE [bOOK III.

be enumerated? David, who (I suppose) had often meditated
the confession of his sins, nevertheless exclaimed, *' Who can
understand his errors? cleanse thou me from secret faults. " (r)
And in another place : " Mine iniquities are gone over mine
head ; as a heavy burden they are too heavy for me." (s) He had
just apprehensions of the vast abyss of our sins, of the numerous
species of our crimes, of the many heads this monster bore, and
the long tail it drew after it. Therefore he attempted not to de-
tail his transgressions, but from the abyss of his distresses cried
to the Lord, "I am afflicted and ready to die ; my spirit is over-
whelmed within me ; I dwell in darkness, as those that have
been long dead ; " (t) " the sorrows of death compassed me, and
the pains of hell gat hold upon me ; " (v) " I sink in deep
mire; deliver me out of the mire, and let me not sink."(?^)
Who can now think of recounting his sins, when he sees that
David was unable to enter on an enumeration of his ?

XVII. The souls of those who have been affected with any
discoveries of God, have been most cruelly tormented by this
fatal delusion. First, they called themselves to an account ;
they divided sins into boughs, branches, twigs, and leaves,
according to the distinctions of these confessors : then they ex-
amined the qualities, quantities, and circumstances ; and the
business made some little progress. But, when they had ad-
vanced further, they were surrounded on all sides by the sea
and the sky, no port, no haven in prospect ; the more they had
passed over, the greater mass was always accumulating on their
view ; they beheld, as it were, lofty mountains rising before
them, and no time or labour seemed to encourage the least
hope of escaping. Thus they remained in extreme distress,
and after all, found it terminate in nothing but despair. Then
the remedy applied by those cruel murderers, to alleviate the
wounds which they had made, was, that every one should do
to the uttermost of his ability. But new cares again disturbed,
and new agonies again excruciated, these miserable souls : I
have not devoted sufficient time; I have not applied with pro-
per diligence ; I have omitted many things through negligence,
and the forgetfulness which arises from negligence is inexcusa-
ble. To assuage such pains, other remedies were now added :
Repent of your negligence ; if it be not too great, it will be
forgiven. But all these things cannot heal the wound ; nor do
they act as alleviations of the malady, but rather as poisons
concealed in honey, that they may not by their harshness of-
fend at the first taste, but may penetrate into the inmost parts
before they are perceived. This terrible injunction, therefore,
is always pursuing them and resounding in their ears : '^ Confess

(r) Psalm xix. 12. (s) Psalm Ixxxvlii. 15. (I) Psrilm cxliii. 3, 4.

(v) Psalm cxvi. 3 {w) Psalm Ixix. 2, 14.

CHAP. IV.] CHRISTIAN RELIGION. 577

all your sins ; " nor can that terror be appeased but by some
certain consolation. Here let the reader consider the possibi-
lity of taking an account of the actions of a whole year, and
selecting the sins of every day ; since experience convinces
every man that, when at evening he comes to examine the de-
linquencies of only one day, his memory is confounded by
their great multitude and variety. I speak not of stupid hy-
pocrites, who, if they have noticed three or four gross sins,
imagine they have discharged their duty ; but of the true wor-
shippers of God, who, when they find themselves overwhelmed
with the examination they have made, conclude, in the lan-
guage of John, " If our heart condemn us, God is greater than
our heart." (x) They tremble, therefore, before that Judge,
whose knowledge far exceeds our apprehension.

XVIII. The acquiescence of a great part of the world in
such soothing arts, employed to temper this mortal poison,
was not indulged from a belief that God was satisfied, or be-
cause they were altogether satisfied themselves ; but that, like
mariners, having cast anchor in the midst of the sea, they
might enjoy a short respite from the toils of navigation, or like
a fatigued and fainting traveller, might lie down in the road.
I shall not take much trouble to establish this point • for every
man may be his own witness of it. I will briefly state the
nature of this law. First, it is absolutely impracticable ; there-
fore it can only destroy, condemn, confound, and precipitate
into ruin and despair. In the next place, it diverts sinners
from a true sense of their sins, and makes them hypocrites,
ignorant both of God and themselves. For while they are
wholly employed in enumerating their sins, they forget, in the
mean time, that latent source of vices, their secret iniquities
and inward pollutions, a knowledge of which is above all things
necessary to a consideration of their misery. But the most
certain rule of confession is to acknowledge and confess the
abyss of our guilt to be vast beyond all our comprehension.
The publican's confession appears to have been composed ac-
cording to this rule — " God be merciful to me a sinner." (y)
As though he had said, "All that I am is utterly sinful ; I can-
not reach the magnitude of my sins, either with my tongue or
with my mind ; let the abyss of thy mercy swallow up this
abyss of sin." But you will say. Are not particular sins, then,
to be confessed ? Is no confession accepted by God unless it be
comprised in these precise words, " I am a sinner ? " I reply,
that we should rather endeavour, as far as we possibly can, to
pour out our whole heart before the Lord ; and not only con-
fess ourselves sinners in a single expression, but truly and

(x) 1 John iii. 20. (y) Luke xviii. 13.

VOL. I. 73

578 INSTITUTES OF THE [bOOK III.

cordially acknowledge ourselves such ; and consider in all our
reflections, how great and various is the pollution of sin ; not
only that we are unclean, but the nature and extent of our
impurity ; not only that we are debtors, but the magnitude and
number of the debts with which we are burdened ; not only
that we are wounded, but what a multitude of mortal wounds
we have received. Yet when the sinner has wholly un-
bosomed himself before God in this acknowledgment, let him
seriously and sincerely reflect, that more sins still remain, and
that the secret recesses of his guilt are too deep to be entirely
disclosed. And therefore let him exclaim with David, " Who
can understand his errors ? Cleanse thou me from secret
faults." (w) Now, when they aflirm, that sins are not forgiven
without a strong resolution having been formed to confess
them, and that the gate of Paradise is shut against him who
has neglected an opportunity afl'orded him of confessing, — far
be it from us to make them such a concession. For there is
no other remission of sins now than there always has been.
Among all those who are said to have obtained remission of
sins from Christ, none are said to have made a confession in
the ear of any priest. Nor, indeed, was it possible for them
thus to confess, when there were no confessionary priests, and
confession itself was altogether unknown. And this confession
was unheard of for many ages after, during which sins were
forgiven without this condition. But, not to debate any
longer as respecting a doubtful point, " the word of God which
abideth for ever," (x) is perfectly clear: " If the wicked will
turn from all his sins, all his transgressions that he hath com-
mitted, they shall not be mentioned unto him." (y) He who
presumes to make any addition to this declaration, does not bind
sins, but limits the mercy of God. When they contend that
judgment cannot be given without a trial of the cause, we
are prepared with an answer — that they are guilty of arrogant
presumption in creating themselves judges. And it is surpri-
sing that they so securely fabricate principles for themselves,
which no man of sound understanding will admit. They
boast that the oflice of binding and loosing is committed to
them, as though it were a kind of jurisdiction annexed to ex-
amination. That the apostles were strangers to this authority,
their whole doctrine proclaims; and to know certainly whether
the sinner be loosed, belongs not to the priest, but to Him of
whom absolution is implored ; since the priest who hears the
confession, can never know whether the enumeration of sins
be true and perfect. Thus there would be no absolution, but
what must be restricted to the words of the person to be

(w) Psalm xix. 12. (z) 1 Peter i. 23. (y) Ezek. xviii. 21, 22,

CHAP. IV. J CHRISTIAN RELIGION. 579

judged. Besides, the loosing of sins depends entirely on faith
and repentance ; which both elude the knowledge of man,
when sentence is to be given respecting another. It follows,
therefore, that the certainty of binding and loosing is not sub-
ject to the decision of an earthly judge ; because a minister, in
the legitimate execution of his office, can pronounce only a
conditional absolution ; but that the declaration, ^^ Whose soever
sins ye remit, they are remitted,^' is spoken for the sake of
sinners, to preclude every doubt that the pardon, which is
promised according to the command and word of God, will be
ratified in heaven.

XIX. It is not to be wondered at, therefore, if we condemn
and desire the total removal of this auricular confession — a
thing so pestilent, and in so many respects injurious to the
Church. Even if it were a thing abstractedly indifferent, yet,
since it is of no use or benefit, but has occasioned so much
impiety, sacrilege, and error, — who can refuse to admit, that it
ought to be immediately abolished ? They mention, indeed,
some uses, which they boast of as very beneficial ; but these
are mere fictions, or productive of no advantage whatever. One
circumstance they state as a peculiar recommendation, that
the shame of the person who confesses is a grievous punish-
ment, by which the sinner is rendered more cautious in future,
and prevents the vengeance of God by punishing himself. As
though we humble not a man with a sufficient degree of
shame, when we summon him to the supreme tribunal of hea-
ven— to the cognizance of God ! It is a wonderful advantage,
indeed, if we cease to sin through a shame of one man, but are
never ashamed of having God for a witness of our evil con-
science ! Though this very notion is utterly false ; for it is
universally observable, that nothing produces a greater confi-
dence or licentiousness in sinning, than the idea entertained by
some men, after they have made their confession to a priest, that
they may " wipe their mouth and say, I have done no wicked-
ness." (^r) And they not only become more presumptuous in
their sins tiiroughout the year, but, having no concern about
confession for the rest of the year, they never aspire after God,
they never retire into themselves, but accumulate sins upon sins,
till they disembogue them, as they imagine, all at once. But
when they have done this, they conceive themselves to be exone-
rated of their burden, and to have transferred from God the judg-
ment they have conferred on the priest ; and that they have de-
prived God of remembrance, by the information they have com-
municated to the priest. Besides, who rejoices to see the day
of confession approaching ? Who goes to confess with alacrity
of heart ; and does not rather come with unwillingness and re-

(2) Prov. XXX. 20.

580 INSTITUTES OF THE [bOOK Hi,

luctance, as though he were forcibly dragged to a prison ; ex-
cept perhaps the priests, who pleasantly entertain themselves
with mutual narrations of their exploits, as with humorous anec-
dotes ? I will not soil much paper by relating the monstrous
abominations with which auricular confession abounds. I
only remark, if that holy man was not guilty of indiscretion,
who, on account of one rumour of fornication, banished con-
fession from his church, or rather from the memory of his
people, — we are thus reminded of what ought to be done in
the present day, when rapes, adulteries, incests, and seductions
exceed all enumeration.

XX. As the advocates of confession plead the power of the
keys, and rest upon it all the merits of their cause, we must
examine the weight that is due to this argument. Are the
keys, then, (say they,) given without any reason ? Is it with-
out any cause that it is said, " Whatsoever ye shall loose on
earth, shall be loosed in heaven? " («) Do we, then, frustrate
the declaration of Christ ? I reply, that there was an important
reason why the keys should be given ; as I have already stated,
and shall again more explicitly show, when I come to treat of
excommunication. But what if I refute the whole of their pre-
tensions with one argument, that their priests are not vicars, or
successors of the apostles ? But this, also, will be discussed in
another place. Now, they set up, as their principal defence, an
engine by which their whole structure may be completely demo-
lished. For Christ never conferred on his apostles the power of
binding and loosing, till after he had given them the Holy Ghost.
I deny, therefore, that the power of the keys belongs to any,
who have not previously received the Holy Ghost. I deny
that any one can use the keys, unless the Spirit guide and
instruct him, and direct him how lie ought to act. They im-
pertinently pretend, that they have the Holy Ghost ; but in
reality they deny it ; unless perhaps they imagine, as they
certainly do, that the Holy Ghost is a useless and worthless
thing ; but they will not be believed. By this weapon they are
completely vanquished. Of whatever door they pretend to
have the key, they should always be asked, whether they have
the Holy Ghost, who is the arbiter and governor of the keys.
If they reply in the affirmative, they must be questioned again,
whether it be possible for the Holy Ghost to err. This they
will not dare expressly to avow, though they obliquely insi-
nuate it in their doctrine. We may justly infer, therefore, that
no priests have the power of the keys, who, without discrimi-
nation, frequently loose what the Lord had designed to be
bound, and bind what he had commanded to be loosed.

XXI. When they find themselves convinced, by evident

(a) Matt, xviii. 18.

CHAP. IV.] CHRISTIAN RELIGION. 581

experience, that they promiscuously loose and bind the worthy
and the unworthy, they arrogate to themselves the power
without knowledge. And though they dare not deny that
knowledge is requisite to a good use of it, yet they tell us,
that the power itself is committed to improper dispensers of it.
But this is the power — " Whatsoever thou bindest or loosest on
earth, shall be bound or loosed in heaven." Either the promise
of Christ must be false, or the binding and loosing is rightly
performed by those who are endued with this power. Nor is
there any room for them to quibble, that the declaration of
Christ is limited according to the merits of the person that is
bound or loosed. We also acknowledge, that none can be
bound or loosed, but such as are worthy to be bound or loosed.
But the preachers of the gospel, and the Church, have the
word as the standard of this worthiness. In this word, the
ministers of the gospel may promise to all remission of sins in
Christ through faith ; they may denounce damnation against
all and upon all who receive not Christ. In this word, the
Church pronounces, that fornicators, adulterers, thieves, mur-
derers, misers, and extortioners, have no part in the kingdom
of God ; and binds such with the firmest bonds. In the same
word, the Church looses and comforts those who repent. (6)
But what kind of power will it be, not to know what ought to
be bound or loosed ? and not to be able to bind or loose with-
out this knowledge ? Why, then, do they say, that they
absolve by the authority committed to them, when their abso-
lution is uncertain ? Why should we concern ourselves about
this imaginary power, if it be quite useless ? But I have al-
ready ascertained, either that it has no existence, or that it is
too uncertain to be considered of any value. For, as they con-
fess that there are many of the priests who make no right use
of the keys, and that the power has no efficacy without a legi-
timate use of it, who will assure me, that he by whom I am
loosed is a good dispenser of the keys ? But if he be a bad
one, what else does he possess but this frivolous dispensation
of them : " What ought to be bound or loosed in you, I know
not, since I am destitute of the proper use of the keys ; but if
you deserve it, I absolve you ? " But as much as this might be
done, I will not say by a layman, (since they could not hear
that with any patience,) but by a Turk or a devil. For it is
equivalent to saying, •' I have not the word of God, which is
the certain rule of loosing ; but I am invested with authority
to absolve you, on condition that your merits deserve it." We
see, then, what they intended, when they defined the keys to
be an authority of discerning, and a power of executing, at-
tended with knowledge as a counsellor, to promote the good

(i) 1 Cor. vi. 9—11.

582 INSTITUTES or THE [bOOK III.

use. The truth is, that they wished to reign according to
their own licentious inclinations, independently of God and his
word.

XXII. If it be objected, that the legitimate ministers of
Christ will be equally perplexed in their office, since the ab-
solution, which depends on faith, will ever be doubtful, and
that therefore sinners will have but a slight consolation, or
none at all, since the minister himself, who is not a competent
judge of their faith, is not certain of their absolution, — we are
prepared with an answer. They say, that no sins are remitted
by the priest, but those which fall under his cognizance ; thus,
according to them, remission depends on the judgment of the
priest; and unless he sagaciously discerns who are worthy of
pardon, the whole transaction is frivolous and useless. In
short, the power of which they speak is a jurisdiction annexed
to examination, to which pardon and absolution are restricted.
In this statement, we find no firm footing, but rather a bottom-
less abyss ; for where the confession is deficient, the hope of
pardon is also imperfect ; in the next place, the priest himself
must necessarily remain in suspense, while he is ignorant
whether the sinner faithfully enumerates all his crimes; lastly,
such is the ignorance and inexperience of priests, that the
majority of them are no more qualified for the exercise of this
office, than a shoemaker for cultivating the ground ; and
almost all the rest ought justly to be suspicious of themselves.
Hence, then, the perplexity and doubtfulness of the Papal abso-
lution, because they maintain it to be founded on the person
of the priest ; and not only so, but on his knowledge, so that
he can only judge of what he hears, examines, and ascertains.
Now, should any one inquire of these good doctors, whether a
sinner be reconciled to God on the remission of part of his sins,
I know not what answer they can give, without being con-
strained to acknowledge the inefficacy of whatever the priest
may pronounce concerning the remission of sins which he has
heard enumerated, as long as the guilt of others still remains.
What a pernicious anxiety must oppress the conscience of the
person that confesses, appears from this consideration, that while
he relies on the discretion of the priest, (as they express them-
selves,) he decides nothing by tlie word of God. The doc-
trine maintained by us, is perfectly free from all these absurdi-
ties. For absolution is conditional, in such a way, that the
sinner may be confident that God is propitious to him, provided
he sincerely seeks an atonement in the sacrifice of Christ, and
relies upon the grace off"ered to him. Thus it is impossible for
him to err, who, according to his duty as a preacher, promul-
gates what he has been taught by the Divine word ; and the
sinner may receive a certain and clear absolution, simply on

CHAP. IV.] CHRISTIAN RELIGION. 583

condition of embracing the grace of Christ, according to that
general rule of our Lord himself, which has been impiously-
despised among the Papists — " According to your faith be it
unto you." (c)

XXIII. Their absurd confusion of the clear representations
of the Scripture concerning the power of the keys, I have
promised to expose in another place ; and a more suitable op-
portunity will present itself, in discussing the government of
the Church. But let the reader remember, that they prepos-
terously pervert to auricular and secret confession, passages
which are spoken by Christ, partly of the preaching of the gos-
pel, and partly of excommunication. Wherefore, when they
object that the power of loosing was committed to the apostles,
which is now exercised by the priests in remitting the sins con-
fessed to them, it is evidently an assumption of a false and frivo-
lous principle ; for the absolution consequent on faith, is nothing
but a declaration of pardon taken from the gracious promise
of the gospel ; but the other absolution, which depends on ec-
clesiastical discipline, relates not to secret sins, but is rather for
the sake of example, that the public offence of the Church
may be removed. They rake together testimonies from every
quarter, to prove, that it is not sufficient to make a confession
of sins to God, or to laymen, unless they are likewise submitted
to the cognizance of a priest ; but they ought to be ashamed
of such a disgusting employment. For, if the ancient fathers
sometimes persuade sinners to disburden themselves to their own
pastor, it cannot be understood of a particular enumeration of
sins, which was not then practised. Moreover, Lombard and
others of the same class have been so unfair, that they appear to
have designedly consulted spurious books, in order to use them
as a pretext to deceive the unwary. They do, indeed, proper-
ly acknowledge, that since loosing always accompanies repent-
ance, there really remains no bond where any one has experi-
enced repentance, although he may not yet have made a con-
fession ; and, therefore, that then the priest does not so much
remit sins, as pronounce and declare them to be remitted.
Though in the word declare they insinuate a gross error, sub-
stituting a ceremony in the place of instruction ; but by adding,
that he who had already obtained pardon before God, is ab-
solved in the view of the Church, they unseasonably apply to
the particular use of every individual, what we have already
asserted to have been appointed as a part of the common disci-
pline of the Church, when the offence of some great and
notorious crime requires to be removed. But they presently
corrupt and destroy all the moderation they had observed, by
adding another mode of remission, that is, with an injunction

(c) Matt. ix. 29.

684 INSTITUTES OF THE [bOOK III.

of punishment and satisfaction ; by which they arrogantly as-
cribe to their priests the power of dividing into two parts what
God has every where promised as complete. For, as he simply
requires repentance and faith, this partition or exception is an
evident sacrilege. For it is just as if the priest, sustaining the
character of a tribune, should interpose his veto, and not suffer
God of his mere goodness to receive any one into favour, un-
less he had lain prostrate before the tribunitial seat, and there
been punished.

XXIV. The whole argument comes to this — that if they
will represent God as the author of this fictitious confession, it
is a full proof of their error ; for I have pointed out their falla-
cies in the few passages which they quote. But since it is evi-
dent that this is a law of human imposition, I assert that it is
also tyrannical and injurious to God, who binds the consciences
of men by his word, and whose will it is that they should be
free from the authority of men. Now, when they prescribe
as a necessary prerequisite to pardon that which God has chosen
should be free, I maintain that it is an intolerable sacrilege ;
for nothing is more peculiarly the prerogative of God than the
remission of sins, in which our salvation consists. I have
moreover proved, that this tyranny was not introduced till the
world was oppressed with the rudest barbarism. I have like-
wise shown that it is a pestilent law, because, if wretched
souls are affected with the fear of God, it precipitates them into
despair ; or if they are in a state of careless security, it soothes
them with vain flatteries, and renders them still more insensi-
ble. Lastly, I have stated, that all the mitigations which they
add, have no other tendency than to perplex, obscure, and cor-
rupt the pure doctrine, and to conceal their impieties under
false and illusive colours.

XXV. The third place in repentance they assign to satisfac-
tion ; all their jargon concerning which may be overturned in
one word. They say, that it is not sufficient for a penitent to
abstain from his former sins, and to change his morals for the
better, unless he make satisfaction to God for the crimes which
he has committed ; and that there are many helps by which
we may redeem sins, such as tears, fastings, oblations, and
works of charity ; that by these the Lord is to be propitiated,
by these our debts are to be paid to the Divine justice, by
these we must compensate for the guilt of our sins, by these
we must merit pardon ; for that though, in the plenitude of
his mercy, he has remitted our sins, yet, in the discipline of
justice, he retains the punishment, and that this is the punish-
ment which must be redeemed by satisfactions. All that they
say, however, comes to this conclusion — that we obtain the
pardon of our transgressions from the mercy of God, but that

CHAP. IV.] CHRISTIAN RELIGION. 685

it is by the intervention of the merit of works, by which the
evil of our sins must be compensated, that the Divine justice
may receive the satisfaction whicli is due to it. To such false-
hoods I oppose the gratuitous remission of sins, than which
there is nothing more clearly revealed in the Scripture. In
the first place, what is remission, but a gift of mere liberality ?
For the creditor is not said to forgive, who testifies by a receipt
that the debt has been paid, but he who, without any payment,
merely through his beneficence, voluntarily cancels the obliga-
tion. In the next place, why is this said to be free, but to
preclude every idea of satisfaction? With what confidence,
then, can they still set up their satisfactions, which are over-
thrown by such a mighty thunderbolt ? But when the Lord
proclaims by Isaiah, " I, even I, am he that blotteth out thy
transgressions for mine own sake, and will not remember thy
sins," {d) does he not evidently declare, that he derives the
cause and foundation of forgiveness merely from his own good-
ness ? Besides, while the whole Scripture bears testimony to
Christ, that "remission of sins " is to be "received through his
name," (e) does it not exclude all other names ? How, then,
do they teach, that it is received through the name oi satisfac-
tions ? Nor can they deny that they ascribe this to satisfac-
tions, although they call their intervention subsidiary. For
when the Scripture states it to be " through the name of
Christ," it signifies, that we bring nothing, that we plead
nothing, of our own, but rely solely on the mediation of
Christ ; as Paul, after affirming, " that God was in Christ re-
conciling the world unto himself, not imputing their trespasses
unto them," immediately adds the method and nature of it,
" for he hath made him, who knew no sin, to be sin for
us." (/)

XXVI. But such is their perverscness, they reply that both
remission of sins and reconciliation are obtained at once, when
in baptism we are received into the favour of God, through
Christ ; that if we fall after baptism, we are to be raised up
again by satisfactions; and that the blood of Christ avails
us nothing, any further than it is dispensed by the keys of the
Church. I am not speaking of a doubtful point, for they have
betrayed their impurity in the most explicit terms ; and this
is the case not only of two or three, but of all the school-
men. For their master, Lombard, after having confessed that,
according to the doctrine of Peter, Christ suffered the punish-
ment of sins on the cross, [g) immediately corrects that senti-
ment by the addition of the following exception : that all
the temporal punishments of sins are remitted in baptism ; but

(d) Isaiah xliii. 25. (/) 2 Cor. v. 19, 21.

(c) Acts X. 43. \g) I Peter ii. 24.

VOL. I. 74

586 INSTITUTES OF THE [bOOK III.

that after baptism they are diminished by means of repentance,
so that our repentance cooperates with the cross of Christ.
But John speaks a very different language : " If any man sin,
we have an Advocate with the Father, Jesus Christ the right-
eous; and he is the propitiation for our sins: I write unto
you, little children, because your sins are forgiven you for
his name's sake." (/«.) He certainly addresses believers, and
when he exhibits Christ to them as the propitiation for sins,
proves that there is no other satisfaction by which our offended
God may be propitiated or appeased. He says not, God was
once reconciled to you by Christ, now seek some other means ;
but represents him as a perpetual advocate, who by his interces-
sion restores us to the Father's favour for ever, and as a per-
petual propitiation by which our sins are expiated. For this
is perpetually true, that was declared by the other John,
" Behold the Lamb of God, which taketh away the sins of the
world." ('/) He takes them away himself, I say, and no other;
that is, since he alone is the Lamb of God, he alone is the
oblation, the expiation, the satisfaction for sins. For the right
and power to forgive being the peculiar prerogative of the Fa-
ther, as distinguished from the Son, as we have already seen,
Christ is here represented in another capacity, since by trans-
ferring to himself the punishment we deserved, he has oblite-
rated our guilt before the throne of God. Whence it follows,
that we shall not be partakers of the atonement of Christ in
any other way, unless he remain in the exclusive possession of
that honour, which they unjustly assume to themselves who
endeavour to appease God by satisfactions of their own.

XXVH. And here two things demand our consideration —
that the honour, which belongs to Christ, should be preserved
to him entire and undiminished ; and that consciences assured
of the pardon of their sins, should have peace witli God.
Isaiah says, " The Lord hath laid on him the iniquity of us all,"
and " With his stripes we are healed." {k) Peter, repeating
the same truth in different words, says, that Christ " bare our
sins in his own body on the tree." [1) Paul informs us, that
" sin was condemned in the flesh," {m) when " Christ was
made sin for us ; " {n) that is, that the power and curse of sin
were destroyed in his flesh, when he was given as a victim, to
sustain the whole load of our sins, with their curse and execra-
tions, with the dreadful judgment of God, and the condemna-
tion of death. We cannot here listen to those foolish fictions ;
that after the initial purgation or baptism, none of us can have
any further experience of the eflicacy of the sufterings of

{h) 1 John ii. 1,2, 12. (/) 1 Peter ii. 24.

(/) Jolin i. 20. (m) Rom. viii. 3.

(A) Isaiah iiii. 5, 6. (w) 2 Cor. v. 21. Gal. iii. 13.

e'HAP. IV.] CHRISTIAN' RELIGION. 587

Christ, than in proportion to a satisfactory repentance. But
whenever we have fallen, the Scripture recalls us to the satis-
faction of Christ alone. Now, review their pestilent follies ;
" that the grace of God operates alone in the first remission of
sins; but that if we afterwards fall, our works cooperate with
it in the impetration of a second pardon." If these things be
admitted, does Christ remain exclusively possessed of what we
have before attributed to him ? How immensely wide is the
difference between these positions — that our iniquities are laid
on Christ to be expiated by him, and that they are expiated by
our own works! that Christ is the propitiation for our sins, and
that God must be propitiated by works! But with respect to
pacifying the conscience, what peace will it afford any one, to
hear that sins are redeemed by satisfactions ? When will he be
assured of the accomplishment of satisfaction ? Therefore he
will always doubt whether God be propitious to him, he will
always be in a state of fluctuation and terror. For those who
content themselves with trivial satisfactions, have too contemp-
tuous sentiments of the judgment of God, and reflect very
little on the vast evil of sin, as we shall elsewhere observe.
But though we should allow them to expiate some sins by a
proper satisfaction, yet what will they do when they are over-
whelmed with so many sins, that to make adequate satisfac-
tions for them, even a hundred lives entirely devoted to it
could not possibly be sufficient ? Besides, all the passages in
which remission of sins is declared, are not addressed to cate-
chumens, [or persons not yet baptized,] but to the regenerated
sons of God, and those who have been long nurtured in the
bosom of the Church. That embassy which Paul so splen-
didly extols, " We pray you in Christ's stead, be ye reconciled
to God," (o) is directed not to strangers, but to those who had
already been regenerated. But, dismissing all satisfactions, he
sends them to the cross of Christ. Thus, when he writes to
the Colossians, that " Christ had made peace by the blood of
his cross, and reconciled all things both in earth and in hea-
ven," (p) he restricts not this to the moment of our reception
into the Church, but extends it through our whole course ; as
is evident from the context, where he says that believers " have
redemption through his blood, even the forgiveness of sins."
But it is unnecessary to accumulate more passages, which are
frequently occurring.

XXVIII. Here they take refuge in a foolish distinction,
that some sins are venial, and some mortal ; that a great satis-
faction is due for mortal sins ; but that those which are venial
are purged away by easier remedies, by the Lord's prayer, the

(o) 2 Cor. V. 20. {p) Col. i. 20.

588 INSTITUTES OF THE [bOOK III.

aspersion of holy water, and the absolution of the mass. Thus
they sport and trifle with God. But though they are inces-
santly talking of venial and mortal sins, yet they have never
been able to discriminate one from the other, except by mak-
ing impiety and impurity of heart a venial sin. But we main-
tain, according to the doctrine of the Scripture, the only
standard of righteousness and sin, that " the wages of sin is
death," and " the soul that sinneth, it shall die ; " {q) but that
the sins of believers are venial, not because they are not de-
serving of death, but because, through the mercy of God,
" there is no condemnation to them which are in Christ
Jesus ; " (r) because they are not imputed to them, but oblitera-
ted by a pardon. I know their unjust calumnies against this
doctrine of ours ; they assert it to be the Stoical paradox
concerning the equality of sins ; but they will easily be refuted
out of their own lips. For I ask, whether among those very
sins which they confess to be mortal, they do not acknow-
ledge one to be greater or less than another ? It does not, there-
fore, immediately follow, that sins are equal because they are
alike mortal. Since the Scripture declares that the wages of
sin is death^ that obedience to the law is the way of life, and
the transgression of it death, they cannot evade this decision.
What end, then, will they find to satisfactions in so great an
accumulation of sins ? If it be the business of one day to sa-
tisfy for one sin, while they are employed in that, they involve
themselves in more ; for the most righteous man cannot pass a
single day without falling several times. While they shall be
preparing themselves to make satisfaction for these, they will
accumulate a numerous, or rather an innumerable multitude.
Now, all confidence in satisfaction is cut off: on what do they
depend ? How do they still presume to think of making satis-
faction ?

XXIX. They endeavour to extricate themselves from this
difficulty, but without success. They invent a distinction
between the guilt and the punishment ; and acknowledge that
the guilt is forgiven by the Divine mercy, but maintain, that
after the remission of the guilt, there still remains the punish-
ment, which the Divine justice requires to be suffered ; and,
therefore, that satisfactions properly relate to the remission of
the punishment. What desultory levity is this! Now, they
confess that remission of guilt is proposed as gratuitous, which
they are continually teaching men to merit by prayers and
tears, and other preparations of various kinds. But every thing
delivered in the Scripture concerning remission of sins is dia-
metrically opposite to this distinction. And though I think I
have fully established this point already, I will subjoin some

(ry) Rom. vi. 23. Ezek. xviii. 20. (r) Rom. viii. 1.

CHAP. IV.] CHRISTIAN RELIGION. 589

additional testimonies, by which our opponents will be so much
embarrassed, as, notwithstanding all their serpentine lubricity, to
be totally unable ever to extricate themselves. " This is the
new covenant," which God has made with us in Christ, "that
he will not remember our iniquities." (s) The import of these
expressions we learn from another prophet, by whom the Lord
says, " When the righteous turneth away from his righteous-
ness, all his righteousness that he hath done shall not be men-
tioned. When the wicked man turneth away from his wick-
edness, he shall surely live, he shall not die."(^) "Not to
mention righteousness," signifies, not to notice it so as to
reward it ; and " not to remember sins," is, not to inflict
punishment for them. This is expressed in other passages by
the following phrases : to " cast behind the back," to " blot
out as a cloud," to " cast into the depths of the sea," " not to
impute," to " cover." (u) These forms of expression would
clearly convey to us the sense of the Holy Spirit, if we attend-
ed to them with docility. If God punishes sins, he certainly
imputes them ; if he avenges them, he remembers them ; if he
cites them to judgment, he does not cover them ; if he exa-
mines them, he has not cast them behind his back ; if he
inspects them, he has not blotted them out as a cloud ; if
he scrutinizes them, he has not cast them into the depths of
the sea. And in this manner the subject is clearly explained by
Augustine. " If God has covered sins, he would not look at
them ; if he would not look at them, he would not take cogni-
zance of them ; if he would not take cognizance of them, he
would not punish them ; he would not know them, he would
rather forgive them. Why, then, has he said that sins are co-
vered ? That they might not be seen. For what is meant by
God's seeing sin, but his punishing it ? " Let us also hear from
another passage of the prophet, on what conditions God remits
sins. " Though your sins be as scarlet, (says he,) they shall be
as white as snow ; though they be red like crimson, they shall
be as wool." (w) And in Jeremiah we find this declaration :
" In that time the iniquities of Israel shall be sought for, and
there shall be none ; and the sins of Judah, and they shall not
be found ; for I will pardon them whom I reserve." (x) Would
you briefly know what is the meaning of these words? Con-
sider, on the contrary, the import of the following expressions :
" the Lord seweth up iniquity in a bag ; " " iniquity is bound
up ; " " sin is hid ; " to " write sins with a pen of iron, and en-
grave them with the point of a diamond." (y) If they signify

(5) Jer. xxxi. 31—34. (f) Ezek. xviii. 24—28.

(w) Isaiah xxxviii. 17 ; xliv. 22. Micah vii. 19. Psalm xxxii. 1, 2.

(zo) Isaiah i. 18. (x) Jeremiah 1. 20.

(y) Job xiv. 17. Hos. xiii. 12. Jeremiah xvii. 1.

590 INSTITUTES OF THE [bOOK III.

that God will execute vengeance, as they undoubtedly do,
neither can it be doubted but that, by the contrary declaration,
the Lord proclaims his remission of all vindictive punishment.
Here I must conjure my readers not to listen to my exposi-
tions, but only to pay some deference to the word of God.

XXX. What would Christ have done for us, if punishment
for sins were still inflicted on us ? For when we say, that he
" bare all our sins in his own body on the tree," (z) we intend
only, that he sustained the vindictive punishment which was
due to our sins. This sentiment is more significantly ex-
pressed by Isaiah, when he says that the "chastisement (or cor-
rection) of our peace was upon him." (a) Now, what is the
correction of our peace, but the punishment due to sins, and
which we must have suffered before we could be reconciled to
God, if he had not become our substitute? Thus we see
clearly, that Christ bore the punishment of sins, that he might
deliver his people from it. And whenever Paul mentions the
redemption accomplished by him, he generally calls it i.iro'KvTpu^
ffig, (b) which signifies not simply redemption, as it is common-
ly understood, but the price and satisfaction of redemption.
Thus he says that Christ " gave himself a ransom" (avTiXurpov)
for us. (c) " What propitiation is there with the Lord (says
Augustine) but sacrifice ? And what sacrifice is there, but that
which has been offered for us in the death of Christ ? " But
the institutions of the law of Moses, respecting expiations for
sins, furnish us with a most powerful argument. For there
the Lord prescribes not this or the other method of satisfying,
but requires the whole compensation in sacrifices ; though he
specifies all the rites of expiation with the most particular
care, and in the most exact order. How is it that he com-
mands the expiation of sins without any works at all, requiring
no other atonement than by sacrifices, but because he intends
in this way to declare, that there is only one kind of satisfaction
by which his justice is appeased ? For the sacrifices then
immolated by the Israelites were not considered as the works
of men, but were estimated according to their antitype, that is,
the one sacrifice of Christ alone. The nature of the compen-
sation which the Lord receives from us is concisely and beau-
tifully expressed by Hosea: "Take away (saith he) all ini-
quity, O Lord;" here is remission of sins; "so will we ren-
der the calv^es of our lips ; " (d) here is satisfaction, [which is no
other than thanksgiving.] I am aware of another still more
subtle evasion to which they resort, by distinguishing between
eternal punishments and those which are temporal. But when

(2) 1 Peter ii. 24. (a) Isaiah liii. 6. (b) Rom. iii. 24, &c.

(c) 1 Tim. ii. 6. (d) Hosea xiv. 2.

CHAP. IV.] CHRISTIAN RELIGION. 591

they assert that temporal punishment is any suffering inflicted
by God on the body or the soul, eternal death only excepted,
this limitation affords them but little assistance. For the pas-
sages which we have cited above, expressly signify, that God
receives us into favour on this condition, that in forgiving our
guilt, he remits all the punishment that Ave had deserved.
And whenever David or the other prophets implore the pardon
of their sins, they at the same time deprecate the punishment ;
and to this they are impelled by an apprehension of the Divine
judgment. Again : when they promise mercy from the Lord,
they almost always professedly speak of punishments, and of
the remission of them. Certainly when the Lord announces
by Ezekiel, that he will put an end to the Babylonian cap-
tivity, and that for his own sake, not for the sake of the Jews,
he sufficiently shows this deliverance to be gratuitous. Finally,
if Christ delivers us from guilt, the punishments consequent
upon it must necessarily cease.

XXXI. But as our adversaries also, on their part, arm them-
selves with testimonies from the Scripture, let us examine what
arguments they offer. They reason in this way : David, after
having been reproved by Nathan the prophet for aduhery and
murder, receives the pardon of his sin ; and yet is afterwards
punished by the death of the son that was the fruit of his adul-
tery, (e) We are taught to compensate by satisfactions for
such punishments as would be inflicted even after the remis-
sion of the guilt. For Daniel exhorted Nebuchadnezzar to
atone for his sins by acts of mercy. (/) And Solomon says,
" B7 mercy and truth, iniquity is purged." (g) And that
" charity shall cover a multitude of sins," (h) is a sentiment
confirmed by the united testimony of Solomon and Peter.
The Lord also says in Luke, concerning the woman that had
been a sinner, " Her sins are forgiven ; for she loved much." (i)
How perversely and preposterously they always estimate the
Divine proceedings ! But if they had observed, what should
by no means have been overlooked, that there are two kinds
of Divine judgment, they wonld have seen, in this correction
of David, a species of punishment very different from that
which may be considered as vindictive. But since it highly
concerns us all to understand the design of those chastisements
with which God corrects our sins, and how greatly they differ
from the examples of his indignation pursuing the impious and
reprobate, I conceive it will not be unseasonable to give a
summary account of them. For the sake of perspicuity, let us
call one vengeance, or vindictive judgment, and the other

(e) 2 Sam. xii. 13, 14. (/) Dan. iv. 27. («■) Prov. xvi. 6.

(A) Prov. X, 12. 1 Peter iv. 8. (J) Luke vii. 47.

692 INSTITUTES OF THE [bOOK III.

chastisement, or disciplinary judgment. In vindictive judg-
ment, God is to be contemplated as taking vengeance on his
enemies, so as to exert his wrath against them, to confound,
dissipate, and reduce them to nothing. We consider it, there-
fore, strictly speaking, to be the vengeance of God, v/hen the
punishment he inflicts is attended with his indignation. In
disciplinary judgment, he is not so severe as to be angry ; nor
does he punish in order to destroy or precipitate into perdition.
Wherefore, it is not properly punishment or vengeance, but
correction and admonition. The former is the part of a judge,
the latter of a father. For a judge, when he punishes an of-
fender, attends to the crime itself, and inflicts punishment ac-
cording to the nature and aggravations of it. When a father
corrects his child with severity, he does it not to take ven-
geance or satisfaction, but rather to teach him, and render him
more cautious for the future. Chrysostom somewhere uses a
comparison a little diflerent, which, nevertheless, comes to the
same point. "A son (says he) is beaten; a servant also is
beaten ; but the latter is punished as a slave, because he has
transgressed ; the former is chastised as free and a son, that
needs to be disciplined." Correction serves to the latter for a
probation and reformation, to the former for a scourge and a
punishment.

XXXII. To obtain a clear view of the whole subject in a
small compass, it is necessary to state two distinctions respect-
ing it. The first is, that wherever there is vindictive punish-
ment, there also is a manifestation of the curse and wrath of
God, which he always withholds from believers. Chastise-
ment, on the contrary, is, as the Scripture teaches us, both a
blessing of God, and a testimony of his love. This difl'erence
is sufficiently marked in every part of the Divine word. For
all the afllictions which the impious endure in the present life,
are represented to us as constituting a kind of antechamber of
hell, whence they already have a distant prospect of their eter-
nal damnation ; and they are so far from being reformed, or re-
ceiving any benefit from this, that they are rather prepared by
such preludes for that most tremendous vengeance which finally
awaits them. On the contrary, the Lord repeatedly chastises
his servants, yet does not deliver them over to death ; [k)
wherefore they confess that the strokes of his rod were highly
oeneficial and instructive to them. As we every where find
that the saints bore these corrections with resignation of soul,
so they always earnestly deprecated punishments of the former
kind. Jeremiah says, " O Lord, correct me, but with judgment ;
not in thine anger, lest thou bring me to nothing. Pour out

{Ji) Job V. 17. Prov. iii. 11. Heb. xii. 5 — 11. Psalm cxvlii. 18; cxix. 71.

CHAP. IV.] CHRISTIAN RELIGION. 593

thy fury upon the heathen that know thee not, and upon the
famihes that call not upon thy name." (Z) And David: "O
Lord, rebuke me not in thine anger, neither chasten me in thy
hot displeasure." (m) Nor is it any objection to this, that the
Lord is frequently said to be angry with his saints, when he
chastises them for their sins. As in Isaiah : " O Lord, I will
praise thee ; though thou wast angry with me, thine anger is
turned away, and thou comfortedst me." (w) Habakkuk also :
" In wrath remember mercy." (o) And Micah : " I will bear
the indignation of the Lord, because I have sinned against
him." (p) Which reminds us, not only that those who are
justly punished, receive no advantage from murmuring, but
that the faithful derive a mitigation of their sorrow from a con-
sideration of the intention of God. For on the same account
he is said to profane his own inheritance, which, however, we
know, he never will profane, (q) That relates not to the de-
sign or disposition of God in punishing, but to the vehement
sense of sorrow experienced by those who suffer any of his
severity. He not only distresses his believing people with no
small degree of rigour, but sometimes wounds them in such a
manner, that they seem to themselves to be on the brink of
infernal destruction. Thus he declares, that they have de-
served his wrath ; and this in order that they may be dis-
pleased with themselves in their distresses, may be influenced
by a greater concern to appease God, and may hasten with
solicitude to implore his pardon ; but in this very procedure he
exhibits a brighter testimony of his clemency than of his wrath.
The covenant still remains which was made with us in our true
Solomon, and the validity of which he, who cannot deceive,
has declared shall never be diminished : " If his children for-
sake my law, and walk not in my commandments ; if they
break my statutes, and keep not my commandments ; ihen
will I visit their transgressions with the rod, and their inii^ui-
ties with stripes. Nevertheless, my loving-kindness will I not
utterly take from him." (r) To assure us of this loving-kind-
ness, he says, that the rod with which he will chastise the
posterity of Solomon, and the stripes he will inflict on them,
will be " the rod of men, and the stripes of the children of
men." (s) While by these phrases he signifies moderation and
lenity, he also implies that those who feel his hand exerted
against them cannot but be confounded with an extreme and
deadly horror. How much he observes this lenity in chastis-
ing his Israel, he shows by the prophet : " I have refined thee,
(says he,) but not with silver ; (t) for thou wouldst have been

(/) Jer. X. 24, 25. (o) Hab. iii. 2. (r) Ps. Ixxxix. 30—33

(rre) Ps. vi. 1 ; xxxviii. 1. (p) Micah vii. 9. (s) 2 Sam. vii. 14.

(n) Isaiah xii. 1. (j) Is. xliii. 28^ xlvii. 6. (?) Is. xlviii. 10.

VOL. I. 75

594 INSTITUTES OF THE [bOOR III.

wholly consumed." Though he teaches him that chastise-
ments serve to purify him, yet he adds that he so far moderates
them, that they may not exceed what he is able to bear. And
this is highly necessary ; for the more a man reveres God and
devotes himself to the cultivation of piety, he is so much the
more tender to bear his wrath. For though the reprobate
groan under his scourges, yet because they consider not the
cause, but rather turn their backs both on their sins and on the
Divine judgments, from this carelessness they contract an in-
sensibility ; or because they murmur and resist, and rebel
against their judge, that furious impetuosity stupefies them
with madness and rage. But believers, admonished by the
Divine corrections, immediately desceiifl to the consideration
of their sins, and, stricken with fear and dread, resort to a sup-
pliant deprecation of punishment. If God did not mitigate
these sorrows, with which wretched souls torment themselves,
they would be continually fainting, even under slight tokens
of his wrath.

XXXIII. The second distinction is, that when the repro-
bate are lashed by the scourges of God in this world, they
already begin to suffer his vindictive punishments ; and though
they will not escape with impunity for having disregarded such
indications of the Divine wrath, yet they are not punished in
order to their repentance, but only that, from their great misery,
they may prove God to be a judge who will inflict vengeance
according to their crimes. On the contrary, the children of
God are chastised, not to make satisfaction to him for their
sins, but that they may thereby be benefited and brought to
repentance. Wherefore we see, that such chastisements re-
late to the future rather than the past. To express this, I
would prefer Chrysostom's language to my own. " For this
reason (says he) God punishes us, not to take vengeance for
our sins, but to correct us for the future." Thus also Au-
gustine : " That which you suffer, and which causes you to
mourn, is a medicine to you, not a punishment ; a chastise-
ment, and not damnation. Reject not the scourge, if you de-
sire not to be rejected from the inheritance. All this misery
of mankind, under which the world groans, know, brethren,
that it is a medicinal sorrow, not a penal sentence." These
passages I have therefore thought proper to quote, that no one
might consider the phraseology which I have adopted to be
novel or unusual. And to the same purpose are the indignant
complaints in which the Lord frequently expostulates on ac-
count of the ingratitude of the people, and their obstinate con-
tempt of all their punishments. In Isaiah : " Why should ye
be stricken any more ? From the sole of the foot even unto
the head there is no soundness." (a) But as the prophets

(u) Isaiah i. 5, 6.

CHAP. IV.] CHRISTIAN RELIGION. 695

abound in such passages, it will be sufficient briefly to have
suggested, that God punishes his Church with no other design
than to subdue it to repentance. Therefore, when he rejected
Saul from the kingdom, he punished him in a vindictive man-
ner ; (x) when he deprived David of his infant son, he correct-
ed him in order to his reformation, (tj) In this sense we must
understand the observation of Paul : " When we are judged,
we are chastened of the Lord, that we should not be con-
demned with the world." (z) That is, when we, the children
of God, are afflicted by the hand of our heavenly Father, this
is not a punishment to confound us, but only a chastisement
to instruct us. In which Augustine evidently coincides with
us ; for he teaches that the punishments with which men are
equally chastised by God, are to be considered in difl"erent
points of view ; because to the saints, after the remission of
their sins, they are conflicts and exercises, but to the reprobate,
whose sins are not forgiven, they are the penalties due to their
iniquity. He also mentions the punishments inflicted on David
and other pious persons, and says, that those chastisements
tended to promote their humility, and thereby to exercise and
prove their piety. And the declaration of Isaiah, that Jeru-
salem's "iniquity is pardoned, for she hath received of the
Lord's hand double for all her sins," (a) proves not the
pardon of transgressions to depend on the suflfering of the pu-
nishment, but is just as though he had said, " Punishments
enough have now been inflicted on you; and as the severity
and multitude of them have harassed you with a long continu-
ance of grief and sorrow, it is time for you to receive the mes-
sage of complete mercy, that your hearts may be expanded
with joy, and experience me to be your Father." For God
there assumes the character of a Father, who repents even of
his righteous severity, when he has been constrained to chas-
tise his son with any degree of rigour.

XXXIV. It is necessary that the faithful should be provided
with these reflections in the anguish of afflictions. " The time
is come that judgment must begin at the house of God, upon
which his name is called." (6) What would the children of
God do, if they believed the severity which they feel to be the
vengeance of God upon them ? For he who, under the strokes
of the Divine hand, considers God as an avenging Judge, can-
not but conceive of Him as incensed against him, and hostile to
him, and will therefore detest his scourge itself as a curse and
condemnation ; in a word, he who thinks that God is still de-
termined to punish him, can never be persuaded to believe him-

(x) 1 Sam. XV. 23. (?/) 2 Sam. xii. 18. (2) 1 Cor. xi. 32.

(a) Isaiah xl. 2. (//) 1 Peter iv. 17. Jer. xxv. 29, marg. read.

596 INSTITUTES OF THE [bOOK II

self an object of the Divine love. The only one who receives
any benefit from the Divine chastisements, is he who considers
God as angry with his crimes, but propitious and benevolent
towards his person. For otherwise the case must necessarily
be similar to what the Psalmist complains of having experi-
enced : " Thy fierce wrath goeth over me ; thy terrors have cut
me off."(c) And what Moses also speaks of: "For we are
consumed by thine anger, and by thy wrath are we troubled.
Thou hast set our iniquities before thee, our secret sins in the
light of thy countenance. For all our days are passed away in
thy wrath : we spend our years as a tale that is told." {d) On
the contrary, David, speaking of his paternal chastisements, in
order to show that believers are rather assisted than oppressed
by them, sings : " Blessed is the man whom thou chastenest, O
Lord, and teachest him out of thy law ; that thou mayest give
him rest from the days of adversity, until the pit be digged for
the wicked." (e) It is certainly a severe temptation, when the
Lord spares unbelievers, and conceals their crimes, while he ap-
pears more rigorous towards his own children. For their consola-
tion, therefore, he adds the admonition of the law, whence they
may learn, that it is for the promotion of their salvation when
they are recalled into the way, but that the impious are precipi-
tated into their errors, which end in the pit. Nor is it of any
importance whether the punishment be eternal or temporal.
For wars, famines, plagues, and diseases are curses from God,
as well as the judgment of eternal death itself, when they are
inflicted as the instruments of the Lord's wrath and vengeance
against the reprobate.

XXXV. Every one, I presume, now perceives the design of
the Lord's correction of David, that it was to be a proof of
God's extreme displeasure against murder and adultery, with
which he declared himself to be so greatly oftended in his
beloved and faithful servant, and to teach David never again to
be guilty of such crimes ; but not as a punishment, by which he
was to render God a satisfaction for his offence. And we ought
to form the same judgment concerning the other correction, in
which the Lord afflicted the people with a violent pestilence,
on account of the disobedience of David in numbering them.
For he freely forgave David the guilt of his sin ; but because
it was necessary, as a public example to all ages, and also to
the humiliation of David, that such an oflence should not re-
main unpunished, he chastised him with extreme severity.
This end we should keep in view also in the universal curse of
mankind. For since we all, even after having obtained pardon,
still suff'er the miseries which were inflicted on our first parent

(c) Psalm Ixxxviii. 16. (d) Psalm xc. 7—9. (e) Psalm xciv. 12, 13.

CHAP. IV.] CHRISTIAN RELIGION. 597

as the punishment of sin, we consider such afflictions as ad-
monitions how grievously God is displeased with the trans-
gression of his law ; that being thus dejected and humbled
with a consciousness of our miserable condition, we may aspire
with greater ardour after true blessedness. Now, he is very
unwise, who imagines that the calamities of the present life are
inflicted upon us as satisfactions for the guilt of sin. This
appears to me to have been the meaning of Chrysostom, when
he said, " If God therefore inflicts punishments on us, that
while we are persisting in sins he may call us to repentance, —
after a discovery of repentance, the punishment will be unne-
cessary." Wherefore he treats one person with greater severi-
ty, and another with more tender indulgence, as he knows to
be suitable to every man's particular disposition. Therefore,
when he means to suggest that he is not excessively severe in
the infliction of punishment, he reproaches an obdurate and ob-
stinate people, that though they have been corrected, they have
not forsaken their sins. (/) In this sense he complains, that
" Ephraim is a cake not turned," {g) that is, scorched on one
side, unbaked on the other ; because his corrections did not
penetrate the hearts of the people, so as to expel their vices and
render them proper objects of pardon. By expressing himself
in this manner, he certainly gives us to understand, that as soon
as they shall have repented, he will be immediately appeased,
and that the rigour which he exercises in chastising offences is
extorted from him by our obstinacy, but would be prevented by
a voluntary reformation. Yet since our obduracy and igno-
rance are such as universally to need castigation, our most wise
Father is pleased to exercise all his children, without excep-
tion, with the strokes of his rod, as long as they live. It is
astonishing why they fix their eyes thus on the example of
David alone, and are unaffected by so many instances in which
they might behold a gratuitous remission of sins. The pub-
lican is said to have gone down from the temple justified ; (h)
no punishment follows. Peter obtained the pardon of his sins.
" We read," says Ambrose, "of his tears, but not of his satis-
faction." (i) And a paralytic hears the following address :
"■ Be of good cheer ; thy sins be forgiven thee ; " (k) no punish-
ment is inflicted. All the absolutions which are mentioned
in the Scripture, are described as gratuitous. A general rule
ought rather to be deduced from these numerous examples,
than from that single case which is attended with peculiar
circumstances.

XXXVI. When Daniel exhorted Nebuchadnezzar to " break

(/) Jer. V. 3. (ff) Hosea vii. 8. (h) Luke xviii. 14.

(i) Luke xxii. (J2. (/,) Matt. ix. 2.

598 INSTITUTES OF THE [bOOK III.

off his sins by righteousness, and his iniquities by showing
mercy to the poor," (/) he meant not to intimate that right-
eousness and mercy propitiate God and atone for sins ; for God
forbid that there should ever be any other redemption than the
blood of Christ. But he used the term break off with reference
to men, rather than to God ; as though he had said, " Thou
hast exercised, O king, an unrighteous and violent despotism ;
thou hast oppressed the weak ; thou hast plundered the poor ;
thou hast treated thy people with harshness and iniquity ;
instead of unjust exactions, instead of violence and oppression,
now substitute mercy and righteousness." In a similar sense
Solomon says, that " love covereth all sins ; " not with reference
to God, but among men. For the whole verse is as follows:
"Hatred stirreth up strifes; but love covereth all sins." (m)
In which verse, he, according to his usual custom, contrasts the
evils arising from hatred with the fruits of love ; signifying,
that they who hate each other, reciprocally harass, criminate,
reproach, revile, and convert every thing into a fault ; but that
they who love one another, mutually conceal, connive at,
and reciprocally forgive, many things among themselves ; not
that they approve each other's faults, but bear with them,
and heal them by admonition, rather than aggravate them by
invectives. Nor can we doubt that Peter intended the same in
his citation of this passage, {n) unless we mean to accuse him
of corrupting, and craftily perverting the Scriptures. When
Solomon says, that " by mercy and truth iniquity is purged," (o)
he intends not a compensation in the Divine view, so that God,
being appeased with such a satisfaction, remits the punishment
which he would otherwise have inflicted ; but, in the familiar
manner of Scripture, he signifies, that they shall find him
propitious to them who have forsaken their former vices and
iniquities, and are converted to him in piety and truth ; as
though he had said, that the wrath of God subsides, and his
judgment ceases, when we cease from our sins. He describes
not the cause of pardon, but the mode of true conversion.
Just as the prophets frequently declare that it is in vain for
hypocrites to offer to God ostentatious ceremonies instead of
repentance, since he is only pleased with integrity and the
duties of charity ; and as the author of the Epistle to the He-
brews, when he recommends us "to do good and to commu-
nicate," informs us that " with such sacrifices God is well
pleased." (p) And when Christ ridicules the Pharisees for
having attended only to the cleansing of dishes, and neglected
all purity of heart, and commands them to give alms that all

(I) Dan. iv. 27. {m) Prov. x. 12. (n) 1 Peter iv. 8.

(o) Prov. xvi. 6. {p) Heb. ,\iii. 16.

CHAP. IV.] CHRISTIAN KELIGION. 599

might be clean, (q) he is not exhorting them to make a satis-
faction, but only teaching them what kind of pm-ity obtains
the Divine approbation. But of this expression we have treated
in another work.*

XXXVII. With respect to the passage of Luke, (r) no one,
who has read with a sound judgment the parable the Lord
there proposes, will enter into any controversy with us con-
cerning it. The Pharisee thought within himself, that the
Lord did not know the woman, whom he had so easily admit-
ted to his presence. For he imagined that Christ would not
have admitted her, if he had known what kind of a sinner she
was. And thence he inferred that Christ, who was capable of
being so deceived, was not a prophet. To show that she was
not a sinner, her sins having already been forgiven, the Lord
proposed this parable : '' There was a certain creditor, which
had two debtors ; the one owed five hundred pence, and the
other fifty. He frankly forgave them both. Which of them
will love him most?" The Pharisee answered, "He to
whom he forgave most." The Lord rejoins. Hence know that
" this woman's sins, which are many, are forgiven ; for she
loved much." In these words, you see, he makes her love, not
the cause of the remission of her sins, but the proof of it. For
they are taken from a comparison of that debtor to whom five
hundred pence had been forgiven, of whom it is said, not that
his debt was forgiven, because he had loved much, but that he
loved much because his debt had been forgiven. And this
similitude may be applied to the case of the woman in the fol-
lowing manner : " You suppose this woman to be a sinner ; but
you ought to know that she is not such, since her sins are
forgiven her. And her love ought to convince you of the re-
mission of her sins, by the grateful return she makes for this
blessing." It is an argimientu7n a posteriori^ by which any
thing is proved from its consequences. By what means she
obtained rem:4ssion of sins, the Lord plainly declares : " Thy
faith," says he, "hath saved thee." By faith therefore we
obtain remission, by love we give thanks and declare the good-
ness of the Lord.

XXXVIII. To those things which frequently occur in the
works of the fathers concerning satisfaction, I pay little re-
gard. I see, indeed, that some of them, or, to speak plainly,
almost all whose writings are extant, have either erred on this
point, or expressed themselves too harshly. But I shall not
admit that they were so ignorant and inexperienced, as to write
those things in the sense in which they are understood by the
modern advocates for satisfaction. Chrysostom somewhere

(5) Luke XI. 39—41. * In Harm. Evang. (r) Luke vii. 39.

600 INSTITUTES OF THE [bOOK III.

expresses himself thus : *' Where mercy is requested, examina-
tion ceases ; where mercy is implored, judgment is not severe ;
where mercy is sought, there is no room for punishment ;
where there is mercy, there is no inquiry ; where mercy is, an
answer is freely given." These expressions, however they may
be distorted, can never be reconciled with the dogmas of the
schools. In the treatise On Ecclesiastical Doctrines, which is
ascribed to Augustine, we read the following passage: "The
satisfaction of repentance is to cut off the causes of sins, and
not to indulge an entrance to their suggestions." Whence it
appears, that even in those times the doctrine of satisfaction, as
a compensation for sins committed, was universally rejected,
since he refers all satisfaction to a cautious abstinence from sins
in future. I will not quote what is further asserted by Chry-
sostom, that the Lord requires of us nothing more than to con-
fess our sins before him with tears ; for passages of this kind
frequently occur in his writings, and in those of other fathers.
Augustine somewhere calls works of mercy "remedies for ob-
taining remission of sins ; " but lest any one should stumble at
that expression, he explains himself more fully in another place.
" The flesh of Christ," says he, " is the true and sole sacrifice
for sins, not only for those which are all obliterated in baptism,
but also for those which afterwards creep in through infirmity ;
on account of which the whole Church at present exclaims,
Forgive us our debts ; (s) and they are forgiven through that
single sacrifice."

XXXIX. But they most commonly used the word " satis-
faction " to signify, not a compensation rendered to God, but
a public testification, by which those who had been punished
with excommunication, when they wished to be readmitted to
communion, gave the Church an assurance of their repentance.
For there were enjoined on those penitents certain fastings, and
other observances, by which they might prove themselves truly
and cordially weary of their former life, or rather obliterate the
memory of their past actions ; and thus they were said to make
satisfaction, not to God, but to the Church. This is also ex-
pressed by Augustine in these very words, in his Enchiridion
ad Laurentium. From that ancient custom have originated
the confessions and satisfactions which are used in the present
age ; a viperous brood which retain not even the shadow of that
original form. I know that the fathers sometimes express them-
selves rather harshly ; nor do I deny, what I have just asserted,
that perhaps they have erred. But their writings, which were
3nly besprinkled with a few spots, after they have been handled
by such foul hands, became thoroughly soiled. And if we

(s) Matt. vi. 12.

CHAP, v.] CHRISTIAN RELIGION. 601

must contend with the authority of fathers, what fathers do
they obtrude upon us ? Most of those passages, of which
Lombard, their champion, has compiled his heterogeneous col-
lection, are extracted from the insipid reveries of some monks,
which are circulated under the names of Ambrose, Jerome,
Augustine, and Chrysostom, Thus, on the present argument,
he borrows almost every thing from a Treatise on Repentance,
which is a ridiculous selection from various authors, good and
bad ; it bears the name of Augustine indeed, but no man even
of moderate learning can deign to admit it as really his. For
not entering into a more particular examination of their absurdi-
ties, I request the pardon of the reader, whom I wish to spare
that trouble. It would be both easy and plausible for me to
expose to the greatest contempt, what they have heretofore
celebrated as mysteries ; but I forbear, as my object is to write
what may lend to edification.

CHAPTER V.

INDULGENCES AND PURGATORY. THE SUPPLEMENTS TO THEIR

DOCTRINE OF SATISFACTIONS.

Tins doctrine of satisfaction has given rise to itidulgences.
For by indulgences they pretend, that the deficiency of our
abilities to make satisfaction is supplied, and even proceed to
the extravagance of defining them to be the dispensation of
the merits of Christ and of the martyrs, which the Pope distri-
butes in his bulls. Now, though such persons are fitter subjects
for a mad-house than for arguments, so that it would be of little
use to engage in refuting errors so frivolous, which have been
shaken by many attacks, and begin of themselves to grow ob-
solete, and totter towards a fall, yet, as a brief refutation will
be useful to some minds hitherto uninformed on the subject, I
shall not altogether omit it. And indeed the establishment and
long continuance of indulgences, with the unlimited influence
retained by them amidst such outrageous and furious licen-
tiousness, may serve to convince us in what a deep night of
errors men were immersed for several ages. They saw, that
they were themselves objects of the public and undissembled
ridicule of the Pope and the dispensers of his bulls; that lu-
crative bargains were made concerning the salvation of their
souls ; that the price of salvation was fixed at a trifling sum of
money, and nothing presented gratuitously ; that under this
VOL. I. 76

602 INSTITUTES OF THE [bOOK III.

pretext, contributions were extorted from them, which were
vilely consmiicd on brothels, pimps, and revelliugs ; that the
greatest advocates of indulgences were the greatest despisers
of them ; that this monster was daily making longer strides in
licentious power and luxury, and that there was no end, that
more trash was continually produced, and more money contiim-
ally extorted. Yet they received indulgences with the greatest
veneration, adored them and purchased them ; and those who
had more discernment than otbers, yet considered them as
pious frauds, by which they might be deceived with some ad-
vantage. At length, since the world has permitted itself to re-
cover a little the exercise of reason, indulgences become more
and more discredited, till they altogether disappear.

II. But since many, who see the pollution, imposture, rob-
bery, and rapacity, with which the dispensers of indulgences
have hitherto amused themselves and cajoled us, do not perceive
the fountain of all this impiety, — it will be necessary to show,
not only the nature of indulgences as commonly used, but what
they are in themselves when abstracted from every adventi-
tious blemish. The merits of Christ and of the holy apostles
and martyrs, they style " the treasury of the Church." The
principal custody of this repository they pretend to have been
delivered, as I have already hinted, to the bishop of Rome,
who has the dispensation of such great benefits, so that he can
both bestow them himself, and delegate the power of bestow-
ing them to others. Hence from the Pope are received some-
times plenary indulgences, sometimes indulgences for a certain
number of years ; from Cardinals, for a hundred days ; from
Bishops, for forty days. But to describe them correctly, they
are a profanation of the blood of Christ and a delusion of Satan,
by which they seduce Christians from the grace of God and
the life which is in Christ, and turn them aside from the right
way of salvation. For how could the blood of Christ be more
basely profaned, than when it is denied to be sufficient for the
remission of sins, for reconciliation and satisfaction, unless its
deficiency be supplied from some other quarter ? " To him,"
says Peter, " give all the prophets witness, that through his
name, whosoever believeth on him shall receive remission of
sins." (t) Indulgences dispense remission of sins through
Peter, and Paul, and the martyrs. " The blood of Jesus
Christ," says John, " cleanseth us from all sin." (u) Indul-
gences make the blood of the martyrs the ablution of sins.
Paul says, that Christ, " who knew no sin, was made sin for
us ; " that is, a satisfaction for sin, " that we might be made
the righteousness of God in him." (iv) Indulgences place sa-

(t) Acts X. 43. (w) 1 John i. 7. (w) 2 Cor. v. 21.

CHAr. v.] CHRISTIAN RELIGION. 603

tisfaction for sins in the blood of the martyrs. Paul declared
to the Corinthians, that Christ alone was crucified and died for
them, {x) Indulgences pronounce that Paul and others died
for us. In another place he says, that Christ " hath purchased
the Church with his own blood." {y) Indulgences assign an-
other price of this purchase, in the blood of the martyrs. The
apostle says, that " by one offering Christ hath perfected for ever
them that are sanctified." [z) Indulgences, on the contrary,
proclaim that sanctification, which were otherwise insufficient,
receives its perfection from the martyrs. John declares that
all saints " have washed their robes in the blood of the
Lamb." (a) Indulgences teach us to wash our robes in the
blood of the saints.

III. Leo, bishop of Rome, excellently opposes these sacri-
legious pretensions in his epistle to the Bishops of Palestine.
"Although the death of many saints," he says, "has been pre-
cious in the sight of the Lord, yet the murder of no innocent
person has been the propitiation of the world. The righteous
have received, not bestowed, crowns ; and from the fortitude
of the faithful have arisen examples of patience, not gifts of
righteousness. For their deaths have been all singular, nor has
any one by his death discharged the debt of another ; for it
is the Lord Christ alone, in whom all are crucified, dead,
buried, and raised from the dead." This passage being worthy
of remembrance, he repeats it in another place. Surely no-
thing clearer can be desired, in confutation of this impious
doctrine of indulgences. And Augustine expresses himself
with equal propriety to the same purpose. He says, " Al-
though we die, brethren for brethren, yet the blood of no
martyr is ever shed for the remission of sins. Christ has done
this for us ; and in doing it has not given an example in which
we should imitate him, but conferred a favour for which we
should thank him." Again, in another place : " As the Son of
God alone became the Son of man, to make us with himself
sons of God, so he alone, without any demerits, sustained the
punishment for us, that we, without any merits, might through
him obtain undeserved grace." Indeed, whilst their whole
doctrine is a compound of horrible sacrilege and blasphemies,
yet this is a blasphemy more monstrous than the rest. Let
them acknowledge whether these be not their opinions, that
the martyrs have by their death performed for God, and merit-
ed from him, more than was necessary for themselves ; that
they had so great a redundance of merits, as to superabound to
others ; that therefore, lest so great a blessing should be super-
fluous, their blood is commingled with the blood of Christ, and

(x) 1 Cor. i. 13. (y) Acts xx. 28. (z) Heb. x. 14. («) Rev. vii. 14.

604 INSTITUTES OF THE [bOOK III.

that of both these is formed the treasury of the Church for the
remission and expiation of sins ; and that in this sense we
ought to understand the declaration of Paul, "I fill up that
which is behind of the afflictions of Christ in my flesh, for
his body's sake, which is the Church." (b) What is this but
leaving Christ a mere name, and in other respects making him
an inferior saint of the common order, scarcely distinguish-
able among the multitude ? He alone ought to have been
preached, he alone exhibited, he alone mentioned, he alone re-
garded, in all discourses on the procurement of remission of
sins, expiation, and sanctification. But let us hear their grand
argument : That the blood of the martyrs may not be shed in
vain, let it be applied to the common benefit of the Church.
Indeed ? Was it no advantage to glorify God by their death ? to
subscribe to his truth with their blood ? to testify by their con-
tempt of the present life, that they sought a better one ? by
their constancy, to confirm the faith of the Church, and van-
quish the obstinacy of their enemies ? But this is the fact :
they acknowledge no benefit, if Christ alone be the propitiator,
if he alone died for our sins, if he alone was offered for our re-
demption. Peter and Paul, they say, might nevertheless have
obtained the crown of victory, if they had expired in their
beds. But since they contended even to blood, it would be
incompatible with the justice of God to leave this barren or tui-
fruitful. As if God knew not how to augment the glory of
his servants according to the extent of his gifts. But the
Church in general receives an advantage sufficiently great,
when by their triumphs it is inflamed with the same zeal for
similar exertions and conflicts.

IV. But how maliciously they pervert that passage of Paul,
where he says, " that he fills up in his own flesh that which is
behind of the afflictions of Christ ! " (c) For he refers that de-
ficiency and supplement, not to the work of redemption, satis-
faction, or expiation, but to those afflictions, with which the
members of Christ, even all the faithful, must necessarily be
exercised as long as they live in the present state. He says,
therefore, that this remains of the afflictions of Christ, that
having once suffered in himself, he daily suff'ers in his mem-
bers. Christ honors us so far as to consider our afflictions as
his. When Paul adds that he suffered " for the Church," he
means not for the redemption, reconciliation, or atonement of
ihe Church, but for its edification and profit. As in another
place he says, " I endure all things for the elect's sakes, that
they may also obtain the salvation which is in Christ Jesus." {d)
He writes to the Corinthians, that whatever tribulations he

(ft) Col. i. 24. (c) Col. i. 24. (rf) 2 Tim. ii. 10.

CHAP, v.] CHRISTIAN RELIGION. 605

endured, he was " afflicted for their consolation and salva-
tion." (e) And he immediately proceeds to explain himself, by
adding, that he was made a minister of the Church, not for its
redemption, but according to the dispensation which had been
committed to him, to preach the gospel of Christ. (/) But if
they require also another expositor, let them attend to Au-
gustine : "The suflerings of Christ," says he, "are in Christ
alone, as in the head ; in Christ and the Church, as in the
whole body. Whence Paul, one of the members, says, I fill
up in my flesh that which is behind of the afflictions of Christ.
If you, therefore, whoever you are that read this, are one of the
members of Christ, all that you suffer from such as are not
members of Christ, was behind in the afflictions of Christ."
But the tendency of the sufferings of the apostles, sustained on
account of the Church, is stated by him in another place :
" Christ is my door to you ; because you are the sheep of
Christ, purchased with his blood : acknowledge your price,
which is not given by me, but preached by me." Then he
adds, " As he has laid down his life, so we ought also to lay
down our lives for the brethren, for the establishment of peace
and the confirmation of faith." This is the language of Au-
gustine. But let it not be imagined, that Paul thought there
was any deficiency in the sufferings of Christ, with respect to
all the plenitude of righteousness, salvation, and life ; or that
any addition to them was intended by him, who so clearly and
magnificently proclaims, that the " abundance of grace by
Christ" was poured forth with such liberality, that it "much
more abounded " beyond all the aboundings of sin. (g) It is
not by the merit of their own life or death, but by this grace
alone, that ail the saints have been saved, as Peter expressly
testifies; (/i) so that he would be guilty of an injurious con-
tempt of God and of his Christ, who should place the worthiness
of any saint in any thing else but the mere mercy of God.
But why do I dwell any longer on this subject, as though it
were still involved in obscurity ? whereas the statement of such
monstrous notions is of itself a complete refutation of them.

V. Now, to pass from such abominations, who taught the
Pope to enclose in lead and parchment the grace of Jesus
Christ, which the Lord designed to be dispensed by the word
of the gospel ? Either the gospel of God must be false, or
their indulgences fallacious. For that Christ is offered to us in
the gospel, with all his plenitude of heavenly blessings, with
ail his merits, with all his righteousness, Avisdom, and grace,
without any exception, is testified by Paul, when he says,
"God hath committed unto us the word of reconciliation.

(e) 2 Cor. i. 6. (/) Col. i. 25. (g) Rom. v. 17—20. (A) Acts xv. 11.

606 INSTITUTES OF THE [bOOK III.

Now, then, we are ambassadors for Christ, as though God did
beseech you by us ; we pray you in Christ's stead, be ye recon-
ciled to God. For he hath made him, who knew no sin, to be
sin for us ; that we might be made the righteousness of God in
him." (i) And behevers know the meaning of that " fellow-
ship of Christ," (k) which, according to the testimony of the
same apostle, is offered to our enjoyment in the gospel. In-
dulgences, on the contrary, produce a certain allowance of
grace from the Pope's repository, fix it to lead and parchment,
and even to a particular place, and separate it from the word of
God. Now, if any one inquire the origin of this abuse, it
seems to have arisen from an ancient custom, that when
more severe satisfactions were imposed on penitents than could
possibly be borne by all, they who felt themselves oppressed
beyond measure, petitioned the Church for some relaxation of
rigour. The remission granted to such persons was called in-
dulgence. But when they transferred satisfactions to God, and
said that they were compensations, by which men might re-
deem themselves from the judgment of God, they also con-
verted these indulgences into expiatory remedies, to deliver us
from deserved punishments. But the blasphemies which we
have mentioned have been fabricated with such consummate
impudence, that they have not even the least appearance of
plausibiHty.

VI. Nor let them now trouble us any more about their pur-
gatory, since it is utterly demolished by this argument. For I
cannot coincide with some, who think it best to be silent on
this point, and to omit the mention of purgatory, from which,
they say, many sharp contentions arise, but very little edifica-
tion results. Indeed, I should myself be of opinion that such
trifles are unworthy of notice, if they did not consider them as
matters of importance. But since purgatory has been erected
with a multitude of blasphemies, and is daily propped by new
ones, and since it excites many and grievous oflences, it really
must not pass without notice. It might be possible for a time
to conceal that it was a fiction of curious and presumptuous te-
merity, unsupported by the word of God ; that it was accredit-
ed by I know not what revelation invented by the subtlety of
Satan ; that for its confirmation some passages of Scripture
were absurdly perverted. The Lord, however, suffers not hu-
man presumption thus violently to break into the hidden re-
cesses of his judgment ; (l) and has severely prohibited the
neglect of his word and the inquiry after truth among the
dead ; and does not permit his word to be thus irreverently
dishonoured. Nevertheless, admitting that all these things

(i) 2 Cor. V. 18, &c. (k) 1 Cor. i. 9. (/) Deut. xviii. 10—12.

CHAP, v.] CHRISTIAN RELIGION. 607

might for a short time have been tolerated as matters of small
importance, yet when expiation of sins is songht any where
but in the blood of Christ, when satisfaction is transferred to
any other, silence becomes dangerous in the extreme. There-
fore we should exclaim with all our might, that pnrgatory is a
pernicious fiction of Satan, that it makes void the cross of
Christ, that it intolerably insults the Divine mercy, and weak-
ens and overturns our faith. For what is their purgatory, but
a satisfaction for sins paid after death by the souls of the de-
ceased? Thus the notion of satisfaction being overthrown,
purgatory itself is immediately subverted from its very founda-
tions. But if it has been fully evinced, that the blood of Christ
is the only satisfaction, expiation, and purgation for the sins of
the faithful, what is the necessary inference, but that purga-
tory is nothing but a horrible blasphemy against Christ ? I
pass by the sacrilegious pretences with which it is daily de-
fended, the offences which it produces in religion, and the
other innumerable evils which we perceive to have proceeded
from such a source of impiety.

VII. It is worth while, however, to wrest out of their hands
those passages of Scripture, which they have falsely and cor-
ruptly pressed into their service. The assertion of the Lord,
that the sin against the Holy Ghost " shall not be forgiven,
neither in this world, neither in the world to come," (m) im-
plies, they say, that there is a forgiveness of some sins in the
world to come. But who does not see, that the Lord there
speaks of the guilt of sin ? And if this be the case, what has
it to do with their purgatory, for there they suppose punish-
ment to be inflicted for sins, the guilt of which they do not
deny to have been forgiven in the present life ? But to prevent
all further cavils, they shall have a plainer answer. When the
Lord intended to cut otf from such flagitious iniquity all hope
of pardon, he thought it not sufficient to say that it should
never be forgiven ; but for the sake of further amplification he
adopted a distinction, comprehending both the judgment which
the conscience of every individual feels in this life, and that
final judgment which will be publicly held at the resurrection ;
as though he had said, " Beware of malicious rebellion, as of
immediate perdition ; for he who shall have purposely endea-
voured to extinguish the offered light of the Spirit, shall never
obtain pardon, neither in this life, which is allotted to sinners
for their conversion, nor in the last day, when the lambs shall
be separated from the goats by the angels of God, and the
kingdom of heaven shall be purged from every offence." They
next adduce this parable from Matthew: "Agree with thine

(m) Matt. xii. 32.

608 INSTITUTES OF THE [bOOK III.

adversary ; lest at any time the adversary deliver thee to the
judge, and the judge dehver thee to the officer, and thou be cast
into prison. Thou shalt by no means come out thence, till
thou hast paid the uttermost farthing." (??.) If in this place the
judge signify God, the adversary the devil, the officer an angel,
the prison purgatory, I will readily submit to them. But if it
be evident to every one, that Christ there intended to show to
how many dangers and calamities persons exposed themselves,
who prefer obstinately exerting the rigour of the law, to acting
upon the principles of equity and kindness, in order the more
earnestly to exhort his disciples to an equitable concord, pray
where will purgatory be found ?

VIII. They derive an argument from the language of Paul,
where he has affirmed, " that at the name of Jesus every knee
should bow, of things in heaven, and things in earth, and
things mider the earth." (o) For they assume it as granted,
that " things (or persons) under the earth " cannot be under-
stood of those who are consigned to eternal damnation. It fol-
lows, therefore, that they must be the souls suffering in purga-
tory. Their reasoning would not be very bad, if, by genuflec-
tion, the apostle designed truly pious worship ; but since he
simply teaches, that dominion is committed to Christ, by which
all creatures must be subjugated, why may we not understand
this phrase of the devils, who will indeed stand at the tribunal
of the Lord, and acknowledge him as their Judge with fear
and trembling ? As Paul himself elsewhere explains the same
prophecy : " We shall all stand," says he, " before the judg-
ment seat of Christ. For it is written. As I live, saith the
Lord, every knee shall bow to me," <fcc. (p) But they reply,
we cannot give the same kind of interpretation to this passage
in the Revelation: "Every creature which is in heaven, and
on the earth, and under the earth, and such as are in the sea,
and all that are in them, heard I saying, Blessing, and honour,
and glory, and power, be unto him that sitteth upon the throne,
and unto the Lamb for ever and ever." (q) This I readily
concede ; but what creatures do they suppose to be here enu-
merated ? for it is very certain, that the expressions comprehend
creatures both irrational and inanimate. It is a mere declara-
tion that all the parts of the world, from the summit of the hea-
vens to the centre of the earth, celebrate, in their respective
ways, the glory of the Creator. What they produce from the
history of the Maccabees, I shall not honour with an answer,
that I may not be supposed to place that work in the catalogue
of sacred books. But Augustine, they say, received it as
canonical. I inquire, first, With what degree of credit did he

(ra) Matt. V. 25. (p) Rom. xiv. 10, 11.

(o) Phil. ii. 10. (?) Rev. v. 13.

CHAP, v.] CHRISTIAN RELIGION. 609

receive it ? He says, " The history of the Maccabees is not
esteemed by the Jews as the law, and the prophets, and the
Psahns, to which the Lord gives a testimony, as being wit-
nesses concerning him, saying, ' All things must be ful-
filled, which were written in the law of Moses, and in the
prophets, and in the Psalms, concerning me.' (r) But it has
been received by the Church, and not altogether unprofitably,
if it be read or heard with sobriety," &c. Jerome, without any
scruple, inculcates, that its authority is of no force in the sup-
port of doctrines. And from that old treatise on the Exposition
of the Creed, which is ascribed to Cyprian, it clearly appears
that it was not admitted in the ancient Church. But why am
I now contending to no purpose ? as though the author himself
did not sufficiently show what deference is due to him, when,
at the conclusion, he begs pardon if he should have spoken any
thing improperly. Certainly he who confesses that his writings
need pardon, proclaims them not to be the oracles of the Holy
Spirit. Besides, the piety of Judas Maccabeus is commended
on no other ground, but because he had a firm hope of the final
resurrection, when he sent to Jerusalem an oblation for the
dead. Nor does the historian represent this oblation as in-
tended to be a price of redemption, but that those in whose
names it was oflered might be partakers of eternal life with the
rest of the faithful who had died in defence of their country
and religion. This action was accompanied, indeed, by super-
stition and preposterous zeal ; but they are more than infatu-
ated who apply to us a sacrifice offered under the law ; since
we know, that all such ancient usages ceased at the advent of
Christ.

IX. But they find in Paul an invincible argument, which
cannot be so easily answered. " If any man," says he, "build
upon this foundation gold, silver, precious stones, wood, hay,
stubble, every man's work shall be made manifest; for the
day shall declare it, because it shall be revealed by fire ; and
the fire shall try every man's work, of what sort it is. If any
man's work shall be burned, he shall suff"er loss ; but he him-
self shall be saved ; yet so as by fire." (s) What can this be,
they ask, but purgatorial fire, by which the pollution of sins is
cleansed, that we may enter pure into the kingdom of God ?
But most of the fathers were of a different opinion, under-
standing the word " fire " to mean tribulation, or the cross, by
which the Lord tries his children, to purify them from all carnal
pollution ; and this is much more probable than the notion of
purgatory. I cannot, however, coincide with them ; for I
think I have discovered a far more certain and lucid interpieta-

(r) Luke xxiv. 44. (s) 1 Cor. iii. 12.

VOL. I. 77

610 INSTITUTES OF THE [bOOK IH,

tion of this passage. But before I state it, I could wish them
to answer this question — whether they suppose it was neces-
sary for the apostles and all the saints to pass through this
purgatorial fire. I know they will answer in the negative ;
for it were too absurd, that purification should be necessary
to those whose redundant merits they vainly imagine to super-
abound to all the members of the Church. But the apostle
affirms this ; for he says, not that the work of some, but that
the work of all, shall be proved. Nor is this my own argu-
ment, but Augustine's, who thus opposes the interpretation
now adopted by our adversaries. And, what would be still
more absurd, he says, not that they shall pass through the fire
on account of any works, but that if they have edified the
Church with perfect fidelity, they shall receive a reward, when
their work shall have been tried by fire. In the first place,
we see that the apostle uses a metaphor, when he calls doc-
trines of human invention "wood, hay, stubble." The reason
of the metaphor also is evident ; that as wood, immediately on
being placed in contact with fire, consumes and wastes away,
so neither will those doctrines be able to abide the test of ex-
amination. Now, it is well known that such an examination
proceeds from the Spirit of God. Therefore, to pursue the
thread of the metaphor, and to adapt the parts by a proper re-
lation to each other, he gives the Holy Spirit's examination
the appellation oi fire. For as gold and silver afford a more
certain proof of their goodness and purity in proportion to their
proximity to the fire, so Divine truth receives the stronger
confirmation of its authority, in proportion to the strictness of
spiritual examination by which it is investigated. As wood,
hay, and stubble, brought into contact with fire, are speedily
consumed, so the inventions of men, unsupported by the word
of God, cannot bear the examination of the Holy Spirit, but
must immediately fall to the ground. Finally, if false doc-
trines are compared to wood, hay, and stubble, because, like
wood, hay. and stubble, they are consumed by fire and entire-
ly destroyed, and if they are overcome only by the Spirit of
the Lord, it follows that the Spirit is that fire by which they
will be proved. This trial Paul calls the day, or the day of
the Lordy according to the common phraseology of Scripture.
For that is called the day of the Lord, whenever he manifests
his presence to men. Now, we enjoy most of the light of his
countenance when we are favoured with the radiance of his
truth. It has been evinced that Paul means no other fire than
the examination of the Holy Spirit. But how are they saved
by the fire, who suffer the loss of their work ? This it will not
be difficult to comprehend, if we consider of what class of men
he is speaking. For he characterizes them as builders of the

CHAP, v.] CHRISTIAN BELIGION. 611

Church, who retain their legitimate foiindation, but raise the
superstructure of unequal materials : they are such as do not
deviate from the principal and essential articles of the faith, but
err in inferior and less important ones, mixing their own inven-
tions with the word of God. Such, I say, must suffer the loss
of their work, by their inventions being destroyed; but they
are themselves saved, yet so as by fire ; that is, not because
their ignorance and error can be approved by the Lord, but
because they are purified from them by the grace and power
of the Holy Spirit. Wherefore, whoever have corrupted the
pure gold of the Divine word with this filth of purgatory, must
necessarily suffer the loss of their work.

X. Our opponents will reply, that it has been a very ancient
opinion in the Church. Paul removes this objection when he
comprehends even his own age in this sentence, where he
denounces, that all must suffer the loss of their work, who, in
the structure of the Church, should place any thing not cor-
responding to the foundation. When our adversaries, therefore,
object to me, that to offer prayers for the dead has been the
practice of more than thirteen hundred years, I inquire of
them, on the contrary, by what word of God, by what reve-
lation, by what example, it is sanctioned. For they are not
only destitute of any testimonies of Scripture in favour of it, but
none of the examples of the saints there recorded exhibit any
thing like it. Respecting mourning and funeral offices, it con-
tains many and sometimes long accounts ; but of prayers for
persons deceased, you cannot discover the smallest hint. But
the greater the importance of the subject, so much the rather
ought it to have been particularly mentioned. Even the fa-
thers themselves, who ofiered up prayers for the dead, saw
that they had neither a Divine command, nor a legitimate ex-
ample, to justify the practice. Why, then, did they presume to
adopt it ? In this, I say, they discovered themselves to be but
men ; and therefore I contend, that what they did ought not
to be enforced for the imitation of others. For since believers
ought not to undertake any thing without an assurance of
conscience, according to the direction of Paul, (/) this assur-
ance is chiefly requisite in prayer. Yet it will be urged. It is
probable that they were impelled to it by some reason. I
reply. Perhaps they sought some consolation to alleviate their
sorrow, and it might appear inhuman not to give some testi-
mony of their love towards the dead in the presence of God.
The propensity of the human mind to this affection, all men
know by experience. The custom, also, when received, was
like a flame, kindling ardour in the minds of multitudes. We

(t) Rom. xiv. 23.

612 INSTITUTES OF THE [bOOK Hi

know that funeral rites have been performed to the dead among
all nations, and in every age, and that lustrations have been
annually made for their departed spirits. For though Satan
has dekided foolish mortals with these fallacies, yet he has bor-
rowed the occasion of the deception from a true principle — that
death is not an annihilation, but a transition from this life into
another. Nor can it be doubted, but that even superstition
itself convicts the heathen before the tribunal of God, for
neglecting all the concerns of a future life, which they pro-
fessed to believe. Now, Christians, because they would not be
inferior to the heathen, were ashamed to perform no services for
the dead, as though they had wholly ceased to exist. Hence
that inconsiderate officiousness ; because if they were negligent
in attending to funerals, feasts, and oblations, they were afraid
they should expose themselves to great disgrace. What first
proceeded from a perverse emulation, has been so repeatedly
augmented by novel additions, that the principal sanctity of
Popery consists in relieving the distresses of the dead. But the
Scripture administers another consolation, far better and more
substantial, when it declares that '' Blessed are the dead which
die in the Lord ; " and adds as a reason, " tliat they may rest
from their labours." (m) But we ought not to indulge our
own affection so far as to introduce a corrupt method of pray-
ing into the Church. Certainly, he that has but a moderate
share of penetration, will easily discover all that we find on this
subject in the fathers to have been in compliance with general
practice and vulgar ignorance. I confess, they were also in-
volved in the error themselves, from an inconsiderate credulity
which frequently deprives the human mind of its judgment.
But in the mean time, the mere reading of them demonstrates
with what hesitation they recommend prayers for the dead.
Augustine, in his Book of Confessions, relates that Monica, his
mother, had vehemently entreated to be remembered in the
celebration of the mysteries at the altar. This was the wish of
an old woman, which her son did not examine by the standard
of Scripture ; but from his natural affection for her, wished it to
gain the approbation of others. But the treatise composed by
him, on Care for the Dead, contains so many hesitations, that it
ought by its coolness to extinguish the heat of imprudent zeal.
If any one desires to be an intercessor for the dead, this treatise,
with its frigid probabilites, will certainly remove all the soli-
citude he may have previously experienced. For this is its
only support, that since it has been customary to pray for the
dead, it is a duty not to be despised. But though I concede,
that the ancient writers of the Church esteemed it a pious act

(u) Rev. XIV. 13.

CHAP, v.] CHRISTIAN RELIGION. 613

to pray for the dead, yet we must always remember a rule
which can never deceive — that it is not right for us in our
prayers to introduce any thing of our own, but that our desires
must be submitted to the word of God ; because he chooses to
prescribe what he designs we should ask. Now, since there is
not a syllable, in all the law or the gospel, which allows us to
pray for the dead, it is a profane abuse of the name of God,
to attempt more than he enjoins. But that our adversaries
may not glory, as thoagh the ancient Church were associated
with them in their error, I assert that there is a considerable
difference between them. The ancients preserved the memory
of the dead, that they might not seem to have cast off all concern
for them ; but they at the same time confessed their uncertainty
concerning their state. Respecting purgatory they asserted
nothing, but considered it as quite uncertain. The moderns
expect their reveries concerning purgatory to be admitted as
unquestionable articles of faith. The fathers, in the com-
munion of the sacred supper, merely recommended their de-
ceased friends to the mercy of God. The Papists are inces-
santly urging a concern for the dead ; and by their importunate
declamations cause it to be preferred to all the duties of charity.
Besides, it would not be difficult for us to produce some testi-
monies from the fathers which manifestly overthrow all those
prayers for the dead which were then used. Such is this of
Augustine ; when he teaches that all men expect the resur-
rection of the body and eternal glory, and that every individual
enters on the fruition of that rest which follows after death, if
he is worthy of it when he dies. Therefore he declares that
all the pious, as well as the prophets, apostles, and martyrs, en-
joy a blessed repose immediately after death. If such be their
condition, what advantage will our prayers confer on them?
I pass over those grosser superstitions with which they have
fascinated the minds of the simple ; which nevertheless are
innumerable, and for the most part so monstrous, that they
cannot be varnished over by any honest pretext. I omit, also,
that most disgraceful traffic which they licentiously carried on
while the world was in such a state of stupidity. For I
should never arrive at a conclusion, and I have already fur-
nished the pious reader with sufficient to establish his con-
science.

614 INSTITUTES OF THE [bOOK III

CHAPTER VT.

THE LIFE OF A CHRISTIAN. SCRIPTURAL ARGUMENTS AND
EXHORTATIONS TO IT.

We have said that the end of regeneration is, that the life
of believers may exhibit a symmetry and agreement between
the righteousness of God and their obedience ; and that thus
they may confirm the adoption by which they are accepted as
his children. But though the law of God contains in it that
newness of life by which his image is restored in us, yet since
our tardiness needs much stimulation and assistance, it will be
useful to collect from various places of Scripture a rule for the
reformation of the life, that they who cordially repent may not
be bewildered in their pursuits. Now, when I undertake the
regulation of a Christian's life, I know that I am entering on
an argument various and copious, and the magnitude of which
might fill a large volume, if I designed a complete discussion
of every part of it. For we see to what great prolixity the
fathers have extended the exhortations composed by them
only on single virtues ; and that without any excessive loqua-
city ; for, whatever virtue it is intended to recommend in an
oration, the copiousness of the matter naturally produces such
a diffusiveness of style, that unless you have spoken largely,
you seem not to have done justice to the subject. But my
design is not to extend the plan of life, which I am now about
to deliver, so far as particularly to discourse on each distinct
virtue, and expatiate into exhortations. These things may be
sought in the writings of others, especially in the homilies of
the fathers. It will be sufficient for me if I point out a
method by which a pious man may be conducted to the right
end in the regulation of his life, and briefly assign a universal
rule, by which he may properly estimate his duties. There
will, perhaps, at some future period be a suitable opportunity
for declamations ; or I shall leave to others an office for which
I am not calculated. I am naturally fond of brevity ; and, per-
haps, were I desirous of speaking in a more copious manner, I
should not succeed. And if a more prolix method of teaching
were most acceptable, yet I should scarcely be inclined to
make the trial. The plan of the present work, however,
requires me to treat a simple doctrine with all possible brevity.
As the philosophers have certain principles of rectitude and
honour, whence they deduce particular duties and the whole
circle of virtues, so the Scripture is not without its order in

CHAP. VI.] CHRISTIAN RELIGION. 615

this respect, but maintains an economy superlatively beautiful,
and far more certain, than all the systems of the philosophers.
There is only this difference — that, the philosophers being
ambitious men, they have sedulously affected an exquisite
perspicuity of method, in order to make an ostentatious display
of their ingenious dexterity. But the Spirit, whose teaching
is void of affectation, has not so exactly or perpetually observed
a methodical plan ; which, nevertheless, by using it in some
places, he sufficiently indicates ought not to be neglected by us.
II. This Scripture plan, of which we are now treating, con-
sists chiefly in these two things — the first, that a love of
righteousness, to which we have otherwise no natural propen-
sity, be instilled and introduced into our hearts ; the second,
that a rule be prescribed to us, to prevent our taking any de-
vious steps in the race of righteousness. Now, in the recommen-
dation of righteousness, it uses a great number of very excel-
lent arguments, many of which we have before noticed on
different occasions, and some we shall briefly touch on in this
place. With what better foundation can it begin, than when
it admonishes us that we ought to be holy, because our God is
holy 1 [w) For when we were dispersed like scattered sheep,
and lost in the labyrinth of the world, he gathered us together
again, that he might associate us to himself. When we hear
any mention of our union with God, we should remember,
that holiness must be the bond of it ; not that we attain com-
munion with him by the merit of holiness, (since it is rather
necessary for us, in the first place, to adhere to him, in order
that, being endued with his holiness, we may follow whither he
calls;) but because it is a peculiar property of his glory not to
have any intercourse with iniquity and uncleanness. Where-
fore also it teaches, that this is the end of our vocation, which
it is requisite for us always to keep in view, if we desire to
correspond to the design of God in calling us. For to what
purpose was it that we were delivered from the iniquity and
pollution of the world, in which we had been immerged, if we
permit ourselves to wallow in them as long as we live ? Be-
sides, it also admonishes us that, to be numbered among the
people of God, we must inhabit the holy city Jerusalem ; [x)
which, he having consecrated it to himself, cannot without
impiety be profaned by impure inhabitants. Whence these
expressions : " He shall abide in the tabernacle of the Lord, that
walketh uprightly and worketh righteousness," &c., {y) because
it is very unbecoming the sanctuary which he mhabits, to be
rendered as filthy as a stable.

{w) Lev. xix. 2. 1 Peter i. 16. (x) Isaiah xxxv. 10

iij) Psalm XV. 1, 2; xxiv. 3, 4.

616 INSTITUTES OF THE [bOOK III.

III. And as a further incitement to us, it shows, that as God
the Father has reconciled us to himself in Christ, so he has
exhibited to us in him a pattern, to which it is his will that we
should be conformed, (z) Now, let those who are of opinion
that the philosophers have the only just and orderly systems of
moral philosophy, show me, in any of their works, a more ex-
cellent economy than that which I have stated. When they
intend to exhort us to the sublimest virtue, they advance no
argument but that we ought to live agreeably to nature ; but
the Scripture deduces its exhortation from the true source,
when it not only enjoins us to refer our life to God the author
of it, to whom it belongs, but, after having taught us, that we
are degenerated from the original state in which we were
created, adds, that Christ, by whom we have been reconciled
to God, is proposed to us as an example, whose character we
should exhibit in our lives. What can be required more effica-
cious than this one consideration ? indeed, what can be re-
quired besides ? For if the Lord has adopted us as his sons on
this condition, — that we exhibit in our life an imitation of
Christ the bond of our adoption, — unless we addict and devote
ourselves to righteousness, we not only most perfidiously revolt
from our Creator, but also abjure him as our Saviour. The
Scripture derives matter of exhortation from all the blessings
of God which it recounts to us, and from all the parts of our
salvation. It argues, that since God has discovered himself as
a Father to us, we must be convicted of the basest ingratitude,
unless we, on our part, manifest ourselves to be his children ;
that since Christ has purified us in the laver of his blood, and
has communicated this purification by baptism, it does not
become us to be defiled with fresh pollution ; that since he
has united us to his body, we should, as his members, soli-
citously beware lest we asperse ourselves with any blemish or
disgrace ; that since he who is our Head has ascended to
heaven, we ought to divest ourselves of all terrestrial affection,
and aspire thither with all our soul ; that since the Holy
Spirit has dedicated us as temples to God, we should use our
utmost exertions, that the glory of God may be displayed by
us ; and ought not to allow ourselves to be profaned with the
pollution of sin ; that since both our soul and our body are
destined to heavenly incorruption and a never-fading crown,
we ought to exert our most strenuous efforts to preserve
them pure and uncorrupt till the day of the Lord. These, 1
say, are the best foundations for the proper regulation of the
life, such as we cannot find in the philosophers ; who, in the
recommendation of virtue, never rise above the natural dignity
of man.

(z) Rom. vi. 4, &c. ; viii. 29.

CHAP. VI.] CHRISTIAN RELIGION. 617

IV. This is a proper place to address those who have no-
thing but the name and the symbol of Christ, and yet would be
denominated Christians. But with what face do they glory in
his sacred name ? For none have any intercourse with Christ
but those who have received the true knowledge of him from
the word of the gospel. Now, the apostle denies that any have
rightly learned Christ, who have not been taught that they
must put off the old man, which is corrupt according to the
deceitful lusts, and put on Christ, (a) Their knowledge of
Christ, then, is proved to be a false and injurious pretence, with
whatever eloquence and volubility they may talk concerning
the gospel. For it is a doctrine not of the tongue, but of the
life ; and is not apprehended merely with the understanding
and memory, like other sciences, but is then only received,
when it possesses the whole soul, and finds a seat and residence
in the inmost affection of the heart. Let them, therefore,
either cease to insult God by boasting themselves to be what
they are not, or show themselves disciples not unworthy of
Christ, their Master. We have allotted the first place to the
doctrine which contains our religion, because it is the origin of
our salvation ; but that it may not be unprofitable to us, it
must be transfused into our breast, pervade our manners, and
thus transform us into itself. If the philosophers are justly
incensed against, and banish with disgrace from their society,
those who, while they profess an art which ought to be a rule
of life, convert it into a sophistical loquacity, — with how much
better reason may we detest those sophists who are contented
to have the gospel on their lips, whilst its efficacy ought to
penetrate the inmost affections of the heart, to dwell in the
soul, and to affect the whole man with a hundred times more
energy than the frigid exhortations of the philosophers !

V. Yet I would not insist upon it as absolutely necessary,
that the manners of a Christian should breathe nothing but the
perfect gospel ; which, nevertheless, ought both to be wished
and to be aimed at. But I do not so rigorously require
evangelical perfection as not to acknowledge as a Christian,
one who has not yet attained to it ; for then all would be
excluded from the Church ; since no man can be found who is
not still at a great distance from it ; and many have hitherto
made but a very small progress, whom it would, nevertheless,
be unjust to reject. What then ? let us set before our eyes
that mark, to which alone our pursuit must be directed. Let
that be prescribed as the goal towards which we must ear-
nestly tend. For it is not lawful for you to make such a com-
promise with God, as to undertake a part of the duties prescribed

(a) Eph. iv. 20, &c.

VOL. I. 78

613 INSTITUTES OF THE [bOOK III.

to you in his word, and to omit part of them, at your own
pleasure. For, in the first place, he every where recommends
integrity as a principal branch of his worship ; by which he
intends a sincere simplicity of heart, free from all guile and
falsehood ; the opposite of which is a double heart ; as though
it had been said, that the beginning of a life of uprightness is
spiritual, when the internal aliection of the mind is unfeignedly
devoted to God in the cultivation of holiness and righteousness.
But since no man in this terrestrial and corporeal prison has
strength sufficient to press forward in his course with a due
degree of alacrity, and the majority are oppressed with such
great debility, that they stagger and halt, and even creep on
the ground, and so make very inconsiderable advances, — let us
every one proceed according to our small ability, and prosecute
the journey we have begun. No man will be so unhappy, but
that he may every day make some progress, however small.
Therefore, let us not cease to strive, that we may be in-
cessantly advancing in the way of the Lord ; nor let us despair
on account of the smallness of our success ; for however our
success may not correspond to our wishes, yet our labour is not
lost, when this day surpasses the preceding one ; provided that,
with sincere simplicity, we keep our end in view, and press
forward to the goal, not practising self-adulation, nor indulging
our own evil propensities, but perpetually exerting our en-
deavours after increasing degrees of amelioration, till we shall
have arrived at a perfection of goodness, which, indeed, we seek
and pursue as long as we live, and shall then attain, when, di-
vested of all corporeal infirmity, we shall be admitted by God
into complete communion with him.

CHAPTER VII.

SUMMARY OF THE CHRISTIAN LIFE. SELF-DENIAL.

Although the Divine law contains a most excellent and well-
arranged plan for the regulation of life, yet it has pleased the
heavenly Teacher to conform men by a more accurate doctrine
to the rule which he had prescribed in the law. And the prin-
ciple of that doctrine is this — that it is the duty of believers
to "present their bodies a living sacrifice, holy, acceptable unto
God ; " (&) and that in this consists the legitimate worship of

(b) Rom. xii. 1.

CHAP. VII.] CHRISTIAN RELIGION. 619

him. Hence is deduced an argument for exhorting them, " Be
not conformed to this world ; but be ye transformed by the
renewing of your mind, that ye may prove what is that will of
God." This is a very important consideration, that we are
consecrated and dedicated to God ; that we may not hereafter
think, speak, meditate, or do any thing but with a view to his
glory. For that which is sacred cannot, without great injustice
towards him, be applied to unholy uses. If we are not oiu"
own, but the Lord's, it is manifest both what error we must
avoid, and to what end all the actions of our lives are to be di-
rected. We are not our own ; therefore neither our reason nor
our will should predominate in our deliberations and actions.
Wo are not our own ; therefore let us not propose it as our
end, to seek what may be expedient for us according to the
flesh. We are not our own; therefore let us, as far as possible,
forget ourselves and all things that are ours. On the contrary,
we are God's ; to him, therefore, let us live and die. We are
God's ; therefore let his wisdom and will preside in all our
actions. We are God's ; towards him, therefore, as our only
legitimate end, let every part of our lives be directed. O, how
great a proficiency has that man made, who, having been taught
that he is not his own, has taken the sovereignty and go-
vernment of himself from his own reason, to surrender it to
God ! For as compliance with their own inclinations leads
men most effectually to ruin, so to place no dependence on our
own knowledge or will, but merely to follow the guidance of
the Lord, is the only way of safety. Let this, then, be the first
step, to depart from ourselves, that we may apply all the
vigour of our faculties to the service of the Lord. By service
I mean, not that only which consists in verbal obedience, but
that by which the human mind, divested of its natural car-
nality, resigns itself wholly to the direction of the Divine Spirit.
Of this transformation, which Paul styles a renovation of the
mind, (c) though it is the first entrance into life, all the philo-
sophers were ignorant. For they set up Reason as the sole
directress of man ; they think that she is exclusively to be at-
tended to ; in short, to her alone they assign the government of
the conduct. But the Christian philosophy commands her to
give place and submit to the Holy Spirit; so that now the
man himself lives not, but carries about Christ living and
reigning within him. [d)

II. Hence also that other consequence, that we should seek
not our own things, but those which are agreeable to the will
of the Lord, and conducive to the promotion of his glory.
This also argues a great proficiency, that almost forgetting our-

(c) Eph. IV. 23. (rf) Gal. ii. 20.

620 INSTITUTES or THE [bOOK III.

selves, and certainly neglecting all selfish regards, we endea-
vonr faithfully to devote our attention to God and his com-
mandments. For when the Scripture enjoins us to discard all
private and selfish considerations, it not only erases from our
minds the cupidity of wealth, the lust of power, and the favour
of men, but also eradicates ambition and all appetite after
human glory, with other more secret plagues. Indeed, a
Christian man ought to be so disposed and prepared, as to
reflect that he has to do with God every moment of his life.
Thus, as he will measure all his actions by his will and deter-
mination, so he will refer the whole bias of his mind religiously
to him. For he who has learned to regard God in every
undertaking, is also raised above every vain imagination. This
is that denial of ourselves, which Christ, from the commence-
ment of their course, so diligently enjoins on his disciples ;
which, when it has once obtained the government of the
heart, leaves room neither for pride, haughtiness, or ostenta-
tion, nor for avarice, libidinousness, luxury, eflleminacy, or any
other evils which are the offspring of self-love. On the con-
trary, wherever it does not reign, there either the grossest vices
are indulged without the least shame ; or, if there exist any
appearance of virtue-, it is vitiated by a depraved passion for
glory. Show me, if you can, a single individual, who, unless
he has renounced himself according to the command of the
Lord, is voluntarily disposed to practise Anrtue among men.
For all who have not been influenced by this disposition, have
followed virtue merely from the love of praise. And even those
of the philosophers who have ever contended that virtue is
desirable for its own sake, have been inflated with so much ar-
rogance, that it is evident they desired virtue for no other reason
than to furnish them occasion for the exercise of pride. But
God is so far from being delighted, either with those who
are ambitious of popular praise, or with hearts so full of pride
and presumption, that he pronounces "they have their reward"
in this world, and represents harlots and publicans as nearer to
the kingdom of heaven than such persons. But we have not
yet clearly stated the number and magnitude of the obstacles
by which a man is impeded in the pnrsuit of that which is
right, as long as he has refrained from all self-denial. For it is
an ancient and true observation, that there is a world of vices
concealed in the soul of man. Nor can you find any other
remedy than to deny yourself and discard all selfish consi-
derations, and to devote your whole attention to the pursuit of
those things which the Lord requires of you, and which ought
to be pursued for this sole reason, because they are pleasing
to him.

IIL The same apostle, in another place, gives a more distinct,

CHAP. VII.] CHRISTIAN RELIGION. 621

though a brief, representation of all the parts of a well-regulated
life. " The grace of God that bringeth salvation hath appeared
to all men, teaching us, that, denying ungodliness and worldly
lusts, we should live soberly, righteously, and godly, in this pre-
sent world ; looking for that blessed hope, and the glorious
appearing of the great God and our Saviour Jesus Christ, who
gave himself for us, that he might redeem us from all iniqui-
ty, and purify unto himself a peculiar people, zealous of good
works." (e) For after having proposed the grace of God to
animate us, in order to prepare the way for us truly to worship
God, he removes two obstacles, which are our chief impedi-
ments ; first, ungodliness, to which we have naturally too
strong a propensity, and secondly, worldly lusts, which extend
themselves further. The term " ungodliness " not only denotes
superstitions, but comprehends also every thing that is repug-
nant to the serious fear of God. And " worldly lusts " mean
the carnal affections. Therefore he enjoins us, with reference
to both tables of the law, to forsake our former propensities,
and to renounce all the dictates of our own reason and will.
He reduces all the actions of life to three classes — sobriety,
righteousness, and godliness. " Sobriety " undoubtedly denotes
chastity and temperance, as well as a pure and frugal use of
temporal blessings, and patience under poverty. " Righteous-
ness " includes all the duties of equity, that every man may
receive what is his due. " Godliness " separates us from the
pollutions of the world, and by true holiness unites us to God.
When these virtues are indissolubly connected, they produce
absolute perfection. But since nothing is more difficult than to
forsake all carnal considerations, to subdue and renounce our
appetites, to devote ourselves to God and our brethren, and to live
the life of angels amidst the corruptions of the world, — in order
to extricate our minds from every snare, Paul recalls our at-
tention to the hope of a blessed immortality ; apprizing us that
our efforts are not in vain ; because, as Christ once appeared
as a Redeemer, so, at his final advent, he will manifest the
benefits of the salvation he has obtained. Thus he dispels the
fascinations which blind us, and prevent our aspiring with be-
coming ardour to the glories of heaven, and at the same time
teaches us that we must live as strangers and pilgrims in the
world, that we may not lose the heavenly inheritance.

IV. In these words we perceive, that self-denial relates partly
to men, but partly, and indeed principally, to God. For when
the Scripture enjoins us to conduct ourselves in such a manner
towards men, as in honour to prefer one another, and faithfully
to devote our whole attention to the promotion of their ad-

(e) Titus ii. 11—14.

622 INSTITUTES OF THE [bOOK III.

vantage, (/) it gives such commands as our heart can by no
means receive, without having been previously divested of its
natural bias. For we are all so blinded and fascinated with
self-love, that every one imagines he has a just right to exalt
himself, and to undervalue all others who stand in competition
with him. If God has conferred on us any valuable qualifi-
cation, relying thereon, our hearts are immediately lifted up ;
and we not only swell, but almost burst with pride. The
vices in which we abound, we sedulously conceal from others,
and flatter ourselves with the pretence that they are diminutive
and trivial, and even sometimes embrace them as virtues. If
the same talents which we admire in ourselves, or even superior
ones, appear in others, in order that we may not be obliged to
acknowledge their superiority, we depreciate and diminish them
with the utmost malignity : if they have any vices, not content
to notice them with severe and sharp animadversions, we
odiously amplify them. Hence that insolence, that every one
of us, as if exempted from the common lot, is desirous of pre-
eminence above the rest of mankind ; and severely and haughti-
ly contemns every man, or at least despises him as an inferior.
The poor yield to the rich, plebeians to nobles, servants to
masters, the illiterate to the learned ; but there is no man who
does not cherish within him some idea of his own excellence.
Thus all men, in flattering themselves, carry, as it were, a king-
dom in their own breast ; for arrogating to themselves the height
of self-gratulation, they pass censure on the understandings and
conduct of others ; but if any contention arises, it produces an
eruption of the poison. For many discover some gentleness,
as long as they find every thing pleasant and amiable ; but how
many are there who preserve the same constant course of
good humour when they are disturbed and irritated ? Nor is
there any other remedy, than the eradication from the inmost
recesses of the heart of this most noxious pest of ambition and
self-love ; as it is indeed eradicated by the doctrine of the
Scripture. For if we attend to its instructions, we must re-
member, that the talents with which God has favoured us, are
not excellences originating from ourselves, but free gifts of
God ; of which if any are proud, they betray their ingratitude.
"Who maketh thee to differ?" saith Paul. "Now, if thou
didst receive all things, why dost thou glory, as if thou hadst
not received them ? " (g") In the next place, by assiduous
observation and acknowledgment of our faults, we must recall
our minds to humility. Thus there will remain in us nothing
to inflate us, but great reason for dejection. On the other
hand, we are enjoined, whatever gifts of God we perceive in

(/) Rom. xii. 10. Phil. ii. 4. (g) 1 Cor. iv. 7.

CHAP. VII.] CHRISTIAN RELIGION. 623

Others, to revere and esteem them, so as to honour those in
whom they reside. For it would betray great wickedness in
us to rob them of that honour which God has given them.
Their fauhs we are taught to overlook, not indeed to encourage
them by adulation, but never on account of them to insult those
whom we ought to cherish with benevolence and honour.
The result of attention to these directions will be, that with
whomsoever we are concerned, we shall conduct ourselves not
only with moderation and good humour, but with civility and
friendship. For we shall never arrive at true meekness by any
other way, than by having our hearts imbued with self-abase-
ment and a respect for others.

y. How extremely difficult it is for you to discharge your
duty in seeking the advantage of your neighbour ! Unless you
quit all selfish considerations, and, as it were, lay aside yourself,
you will eifect nothing in this duty. For how can you perform
those which Paul inculcates as works of charity, unless you
renounce yourself, and devote yourself wholly to serve others ?
" Charity," says he, " suffereth long, and is kind ; charity en-
vieth not ; charity vaunteth not itself, is not puffed up, doth
not behave itself unseemly, seeketh not her own, is not easily
provoked," &c. (h) If this be all that is required, that we seek
not our own, yet we must do no small violence to nature, which
so strongly inclines us to the exclusive love of ourselves, that it
does not so easily permit us to neglect ourselves and our own
concerns in order to be vigilant for the advantage of others, and
even voluntarily to recede from our right, to resign it to
another. But the Scripture leads us to this, admonishes us,
that whatever favours we obtain from the Lord, we are in-
trusted with them on this condition, that they should be
applied to the common benefit of the Church ; and that, there-
fore, the legitimate use of all his favours, is a liberal and kind
communication of them to others. There cannot be imagined
a more certain rule, or a more powerful exhortation to the ob-
servance of it, than when we are taught, that all the blessings
we enjoy are Divine deposits, committed to our trust on this
condition, that they should be dispensed for the benefit of our
neighbours. But the Scripture goes still further, when it com-
pares them to the powers with which the members of the
human body are endued. For no member has its power for
itself, nor applies it to its private use ; but transfuses it among
its fellow-members, receiving no advantage from it but what
proceeds from the common convenience of the whole body.
So, whatever ability a pious man possesses, he ought to possess
it for his brethren, consulting his own private interest in no

(A) 1 Cor. xiii. 4—8.

624 INSTITUTES OF THE [bOOK III.

way inconsistent with a cordial attention to the common edifi-
cation of the Church. Let this, then, be our rule for benignity
and beneficence, — that whatever God has conferred on us,
which enables us to assist our neighbour, we are the stewards
of it, and must one day render an account of our stewardship ;
and that the only right dispensation of what has been com-
mitted to us, is that which is regulated by the law of love.
Thus we shall not only always connect the study to promote
the advantage of others with a concern for our own private
interests, but shall prefer the good of others to our own. To
teach us that the dispensation of the gifts we receive from
heaven ought to be regulated by this law, God anciently en-
joined the same even in regard to the smallest bounties of his
liberality. For he commanded the people to offer to him the first-
fruits of the corn, as a solemn avowal that it was unlawful for
them to enjoy any blessings not previously consecrated to him.
And if the gifts of God are not sanctified to us till after we
have with our own hands dedicated them to their Author, that
must evidently be a sinful abuse which is unconnected with
such a dedication. But in vain would you attempt to enrich
the Lord by a communication of your possessions. Therefore,
since your " goodness extendeth not to him," (z) as the Psalmist
says, you must exercise it "towards the saints that are in the
earth ; " and alms are compared to sacred oblations, to show
that these exercises of charity under the gospel, correspond to
those offerings under the law.

VI. Moreover, that we may not be weary of doing good,
which otherwise would of necessity soon be the case, we must
add also the other character mentioned by the apostle, that
" charity suffereth long, and is not easily provoked." The Lord
commands us to do " good unto all men," (k) universally, a
great part of whom, estimated according to their own merits,
are very undeserving ; but here the Scripture assists us with an
excellent rule, when it inculcates, that we must not regard the
intrinsic merit of men, but must consider the image of God in
them, to which we owe all possible honour and love ; but that
this image is most carefully to be observed in them " who are
of the household of faith," (/) inasmuch as it is renewed and
restored by the Spirit of Christ. Whoever, therefore, is pre-
sented to you that needs your kind offices, you have no reason
to refuse him your assistance. Say that he is a stranger ; yet
the Lord has impressed on him a character which ought to be
familiar to you ; for which reason he forbids you to despise
your own flesh, (tn) Say that he is contemptible and worth-
less ; but the Lord shows him to be one whom he has deigned

(0 Psalm xvi. 2, 3 (i) Heb. xiii. 16. (Z) Gal. vi. 10. (to) Isaiah lyiii. 7

CHAP. VII.] CHRISTIAN BELIGION. 625

to grace with his own image. Say that you are obliged to him for
no services ; but God has made him, as it were, his substitute, to
whom you acknowledge yourself to be under obligations for nu-
merous and important benefits. Say that he is unworthy of your
making the smallest exertion on his account ; but the image of
God, by which he is recommended to you, deserves your surren-
der of yourself and all that you possess. If he not only has de-
served no favour, but, on the contrary, has provoked you with
injuries and insults, — even this is no just reason why you should
cease to embrace him with your affection, and to perform to him
the offices of love. He has deserved, you will say, very different
treatment from me. But what has the Lord deserved ? who, when
he commands you to forgive men all their offences against you,
certainly intends that they should be charged to himself This
is the only way of attaining that which is not only difficult,
but utterly repugnant to the nature of man — to love them who
hate us, (n) to requite injuries with kindnesses, and to return
blessings for curses, (o) We should remember, that we must
not reflect on the wickedness of men, but contemplate the
Divine image in them ; which, concealing and obliterating
their faults, by its beauty and dignity allures us to embrace
them in the arms of our love.

VII. This mortification, therefore, will not take place in us
unless we fulfil all the duties of charity. These are fulfilled, not
by him who merely performs all the external offices of charity,
even without the omission of one, but by him who does this
from a sincere principle of love. For it may happen, that a
man may fully discharge his duty to all men, with respect to
external actions, and, at the same time, be very far from dis-
charging it in the right way. For you may see some men
who would be thought extremely liberal, and yet never bestow
any thing without upbraiding, either by pride of countenance, or
by insolence of language. And we are sunk to such a depth of
calamity in this unhappy age, that scarcely any alms are given,
at least by the majority of mankind, but in a haughty and con-
temptuous manner — a corruption which ought not to have been
tolerated even among heathen ; for of Christians there is some-
thing further required, than to display a cheerfulness of coun-
tenance, and to render their benefactions amiable by civility of
language. In the first place, they ought to imagine themselves
in the situation of the person who needs their assistance, and to
commiserate his case, just as though they themselves felt and
suffered the same ; so that they may be impelled, by a sense of
mercy and humanity, to afford assistance to him as readily as
if it were to themselves. He who comes to the assistance of

(n) Matt. V. 44. (o) Luke xvii. 3, 4.

VOL. I. 79

Qf2Q INSTITUTES OF THE [bOOK III.

his brethren under the influence of such a disposition, not only
will not contaminate his services with arrogance or reproach,
but will neither despise his brother who is the object of his
beneficence, as needing assistance, nor domineer over him as
under an obligation to him ; no more, for instance, than we
insult a diseased member, for whose restoration the rest of
the body labours, or suppose it to be under particular obliga-
tions to the other members, because it has needed more as-
sistance than it returned. For the communication of services
between the members of the body, is esteemed to be in no sense
gratuitous, but rather a discharge of that which, being due by
the law of nature, it would be monstrous to refuse. And for
this reason, he will not suppose himself to have discharged all
his duty, who has performed one kind of service ; as it generally
happens, that a rich man, after having bestowed some part of
his property, leaves other burdens to be borne by other persons,
and considers himself as exempted from all concern about them.
On the contrary, every man will reflect with himself, that how-
ever great he may be, he is a debtor to his neighbour, and that
no bounds should be fixed to the exercise of beneficence towards
them, except when his ability fails, which, as far as it extends,
ought to be limited by the rule of charity.

VIII. Let us describe again, more at large, the principal
branch of self-denial, which we have said relates to God ; and
indeed many observations have already been made concerning
it, which it would be needless to repeat : it will be suflicient to
show how it habituates us to equanimity and patience. First,
therefore, in seeking the convenience or tranquillity of the
present life, the Scripture calls us to this point ; that resigning
ourselves and all that we have to the will of God, we should
surrender to him the afl^ections of our heart, to be conquered
and reduced to subjection. To desire wealth and honours, to be
ambitious of power, to accumulate riches, to amass all those
vanities which appear conducive to magnificence and pomp,
our passion is furious, and our cupidity unbounded. On the
contrary, to poverty, obscurity, and meanness, we feel a won-
derful fear and abhorrence, which stimulate us to avoid them
by all possible means. Hence we may see, how restless the
minds of all those persons are, who regulate their lives accord-
ing to their own reason ; how many arts they try, and with
what exertions they fatigue themselves, in order, on the one
hand, to obtain the objects of ambition or avarice, on the other,
to avoid poverty and meanness. Pious men, therefore, that
they may not be involved in such snares, must pursue the
following course : First, let them neither desire, nor hope, nor
entertain a thought of prosperity, from any other cause than the
Divine blessing ; and on that let them securely and confident-

CHAP. VII.] CHRISTIAN RELIGION. 627

ly depend. For however the flesh may appear to itself to be
abundantly sufficient, when it either attempts by its own in-
dustry, or strenuous exertions, to attain honours and wealth, or
is assisted by the favour of man, — yet it is certain, that all these
things are nothing, and that we shall obtain no advantage,
either by ingenuity or by labour, but as far as the Lord shall
prosper both. On the contrary, his benediction alone finds a
way, even through all impediments, so as to bring all our affairs
to a joyful and prosperous conclusion. And though we may,
for the most part, be able without it to obtain for ourselves
some degree of opulence and glory, as we daily behold impious
men accumulating great honours and enormous wealth, yet,
since those who are under the curse of God enjoy not even the
smallest particle of happiness, we shall acquire nothing without
the Divine blessing, which will not eventually prove a calamity
to us. And that is by no means to be desired, the acquisition
of which renders men more miserable.

IX. Therefore, if we believe that all the cause of desirable
prosperity consists in the Divine benediction alone, without
which miseries and calamities of every kind await us, it fol-
lows also, that we should not passionately strive for wealth and
honours, either relying on our own diligence or acuteness of
understanding, or depending on the favour of men, or confiding
in a vain imagination of chance ; but that we should always
regard the Lord, to be conducted by his direction to whatsoever
lot he has provided for us. The consequence of this will be,
in the first place, that we shall not rush forward to seize on
wealth or honours by unlawful actions, by deceitful and cri-
minal arts, by rapacity and injury of our neighbours ; but shall
confine ourselves to the pursuit of those interests, which will
not seduce us from the path of innocence. For Avho can
expect the assistance of the Divine benediction, amidst fraud,
rapine, and other iniquitous acts ? For as that follows him
only whose thoughts are pure, and whose actions are upright,
so it calls away all those by whom it is sought, from irregular
thoughts and corrupt practices. In the next place, we shall
find a restraint laid upon us, to keep us from being inflamed
with an inordinate desire of growing rich, and from ambitiously
aspiring after honours. For with what face can any man con-
fide in the assistance of God, towards obtaining things which
he desires in opposition to the Divine word ? Far be it from
God to follow with the aid of his blessing, what he curses with
his mouth. Lastly, if our success be not equal to our wishes
and hopes, yet we shall be restrained from impatience, and
from execrating our condition, whatever it may be ; because we
shall know, that this would be murmuring against God, at
whose pleasure are dispensed riches and poverty, honour and

628 INSTITUTES OF THE [bOOK III,

contempt. In short, he who shall repose himself, in the man-
ner we have mentioned, on the Divine blessing, will neither
limit after the objects violently coveted by men in general, by
evil methods, from which he will expect no advantage ; nor
will he impute any prosperous event to himself, and to his own
diligence, industry, or good fortune ; but will acknowledge God
to be the author of it. If, while the affairs of others are flou-
rishing, he makes but a small progress, or even moves in a
retrograde direction, yet he will bear his poverty with more
equanimity and moderation, than any profane man would feel
with a mediocrity of success, which would merely be inferior
to his wishes ; possessing, indeed, a consolation in which he
may enjoy more tranquil satisfaction, than in the zenith of
opulence or power ; because he considers, that his affairs are
ordered by the Lord in such a manner as is conducive to his
salvation. This, we see, was the disposition of David, who,
while he follows God, surrenders himself to his government,
and declares, that he is "as a child that is weaned of his
mother ; neither do I exercise myself," says he, " in great mat-
ters, or in things too high for me." (p)

X. Nor is this the only instance in which pious persons
should feel such tranquillity and patience ; the same state of
mind ought to be extended to all the events to which the
present life is exposed. Therefore no man has rightly re-
nounced himself, but he who has wholly resigned himself to
the Lord, so as to leave all the parts of his life to be governed
by his will. He whose mind is thus composed, whatever may
befall him, will neither think himself miserable, nor invidiously
complain against God on account of his lot. The great ne-
cessity of this disposition will appear, if we consider the nu-
merous accidents to which we are subject. Diseases of various
kinds frequently attack us : at one time, the pestilence is raging ;
at another, we are cruelly harassed with the calamities of war ;
at another time, frost or hail, devouring the hopes of the year,
produces sterility, which brings us to penury ; a wife, parents,
children, or other relatives, are snatched away by death ; our
dwelling is consumed by a fire ; these are the events, on the
occurrence of which, men curse this life, or their natal day,
execrate heaven and earth, reproach God, and, as they are elo-
quent to blaspheme, accuse him of injustice and cruelty. But
it behoves a believer, even in these events, to contemplate the
clemency and truly paternal goodness of God. Wherefore, if he
sees his relatives removed, and his house rendered ^solitary place,
he must not cease to bless the Lord, but rather have recourse to
this reflection : Yet the grace of the Lord, which inhabits my

(p) Psalm cxxxi. 1, 2.

CHAP. VIII.] CHRISTIAN RELIGION. 629

house, will not leave it desolate. Or if he sees his crops bitten
or destroyed by frost, or beaten down by hail, and famine
threatening him, yet he will not sink into despondency or
displeasure against God, but will abide in this confidence — We
are under the guardian care of God, we are " the sheep of his
pasture ;" (f/) he therefore will supply us with food even in
seasons of the greatest barrenness. If he shall be afflicted with
disease, even then he will not be so far discouraged by the bitter-
ness of his pain, as to break out into impatience, and to complain
against God ; but will rather strengthen his patience by a con-
sideration of the justice and lenity of the Divine correction.
Finally, whatever may happen, knowing it to be ordained by
the Lord, he will receive it with a placid and grateful heart,
that he may not be guilty of contumaciously resisting his au-
thority, to whose power he has once resigned himself and all
that belongs to him. Far, therefore, from the heart of a Christ-
ian man be that foolish and most wretched consolation of the
heathen, who, to fortify their minds against adversity, imputed it
to Fortune ; with whom they esteemed it foolish to be displeased,
because she was thoughtless and rash, and blindly wounded
without discrimination the worthy and the unworthy. On the
contrary, the rule of piety is, that God alone is the arbiter and
governor of all events, both prosperous and adverse, and that he
does not proceed with inconsiderate impetuosity, but dispenses
to us blessings and calamities with the most systematic justice.

CHAPTER VIII.

BEARING THE CROSS, WHICH IS A BRANCH OF SELF-DENIAL,

But it becomes a pious mind to rise still higher, even to that
to which Christ calls his disciples ; that every one should
"take up his cross." (r) For all whom the Lord has chosen
and honoured with admission into the society of his saints,
ought to prepare themselves for a life, hard, laborious, unquiet,
and replete with numerous and various calamities. It is the
will of their heavenly Father to exercise them in this manner,
that he may have a certain proof of those that belong to him.
Having begun with Christ his first begotten Son, he pursues
this method towards all his children. For though Christ was
above all others the beloved Son, in whom the Father was

(q) Psalm Ixxix. 13. (r) Malt. xvi. 24.

630 INSTITUTES OF THE [bOOK III.

always well pleased, (s) yet we see how little indulgence and
tenderness he experienced ; so that it may be truly said, not
only that he was perpetually burdened with a cross during his
residence on earth, but that his whole life was nothing but a
kind of perpetual cross. The apostle assigns the reason, that
it was necessary for him to " learn obedience by the things
which he suffered." (i) Why, then, should we exempt our-
selves from that condition, to which it behoved Christ our
head to be subject ; especially since his submission was on our
account, that he might exhibit to us an example of patience in
his own person ? Wherefore the apostle teaches, that it is the
destination of all the children of God "to be conformed to
him." (u) It is also a source of signal consolation to us, in
unpleasant and severe circumstances, which are esteemed ad-
versities and calamities, that we partake of the sufferings of
Christ ; that as he from a labyrinth of all evils entered into the
glory of heaven, so we are conducted forward through various
tribulations to the same glory ; (w) for Paul teaches us, that
when we " know the fellowship of his sufferings," we also
apprehend " the power of his resurrection ; " that while we are
conformed to his death, we are thus prepared to partake of his
glorious resurrection. (.^•) How much is this adapted to allevi-
ate all the bitterness of the cross, that the more we are afflicted
by adversities, our fellowship with Christ is so much the more
certainly confirmed ! By this communion the sufferings them-
selves not only become blessings to us, but afford considerable
assistance towards promoting our salvation.

11. Besides, our Lord was under no necessity of bearing the
cross, except to testify and prove his obedience to his Father ;
but there are many reasons which render it necessary for us to
live under a continual cross. First, as we are naturally too
prone to attribute every thing to our flesh, unless we have, as
it were, ocular demonstration of our imbecility, we easily form
an extravagant estimate of our strength, presuming tliat what-
ever may happen, it will remain undaunted and invincible
amidst all difficulties. This inflates us with a foolish, vain,
carnal confidence ; relying on which, we become contuma-
cious and proud, in opposition to God himself, just as though
our own powers were sufficient for us without his grace. This
arrogance he cannot better repress, than by proving to us from
experience, not only our great imbecility, but also our ex-
treme frailty. Therefore he afflicts us with ignominy, or
poverty, or loss of relatives, or disease, or other calamities ; to
the bearing of which being in ourselves unequal, we ere long

(s) Matt. iii. 17 ; xvii. 5. (0 Heb. v. 8. (u) Rom. viii. 29.

{w) Acts xiv. J22. {x) Phil. iii. 10.

CHAP. VIII.] CHRISTIAN KELIGION. 631

sink under them. Thus being humbled, we learn to in-
voke his strength, Avhich alone causes us to stand erect un-
der a load of afflictions. Moreover, the greatest saints, though
sensible that they stand by the grace of God, not by their
own strength, are nevertheless more secure than they ought to
be of their fortitude and constancy, unless he leads them by
the discipline of the cross into a deeper knowledge of them-
selves. This presumption insinuated itself even into David :
*' In my prosperity I said, I shall never be moved; Lord, by
thy favour thou hast made my mountain to stand strong.
Thou didst hide thy face, and I was troubled." {y) For he
confesses that his senses were so stupefied and benumbed by
prosperity, that disregarding the grace of God, on which he
ought to have depended, he relied on himself, so as to promise
himself a permanent standing. If this happened to so great a
prophet, who of us should not be fearful and cautious ?
Though in prosperity, therefore, they have flattered them-
selves with the notion of superior constancy and patience, yet
when humbled by adversity, they learn that this was mere
hypocrisy. Admonished by such evidences of their maladies,
believers advance in humility, and, divested of corrupt confi-
dence in the flesh, betake themselves to the grace of God ; and
when they have applied to it, they experience the presence of
the Divine strength, in which they find abundant protection.

III. This is what Paul teaches, that " tribulation worketh
patience, and patience experience." {z) For the promise of
God to believers, that he will assist them in tribulations, they
experience to be true, when they patiently stand supported
by his power, which they certainly could not do by their own
strength. Patience, therefore, aff"ords a proof to the saints, that
God will really give the assistance he has promised in every
time of need. This also confirms their hope ; for it would be
too much ingratitude not to rely on the truth of God for the
future, which they have hitherto experienced to be constant
and certain. We see now what a series of benefits we derive
from the cross. For, subverting the opinion which we have
falsely preconceived of our own strength, and detecting our
hypocrisy, with which we are enamoured, it expels pernicious
and carnal confidence ; when we are thus humbled, it teaches
us to rely upon God alone, which keeps us from sinking under
afflictions. And victory is followed by hope ; inasmuch as the
Lord, by the performance of his promises, establishes his
truth for the future. Though these were the only reasons that
eould be given, they are sufficient to show the necessity of the
discipline of the cross. For it is no small advantage to be

{ij) Psalm XXX. 6, 7. (2) Rom. v. 3, 4.

632 INSTITUTES OP THE [bOOK III.

divested of a blind self-love, that we maybe fully conscious
of our imbecility ; to be affected with a sense of our imbecility,
that we may learn to be diffident of ourselves ; to be diffident
of ourselves, that we may transfer our confidence to God; to
depend with unreserved confidence on God, that, relying on
his assistance, we may persevere unconquered to the end ; to
stand in his grace, that Ave may know his veracity in his pro-
mises ; to experience the certainty of his promises, that our
hope may thereby be strengthened.

IV. The Lord has also another end in afflicting his children ;
to try their patience, and teach them obedience. Not, indeed,
that they can perform any other obedience to him than that
which he has given them ; but he is pleased in this manner,
by clear evidences, to exhibit and testify the graces which he
has conferred on his saints, that they may not be concealed in
inactivity within them. Therefore, in giving an open manifes-
tation of the strength and constancy in sufl^ering, with which
he has furnished his servants, he is said to try their patience.
Hence these expressions, that " God did tempt Abraham,"
and prove his piety, from the circumstance of his not refusing
to sacrifice his own and only son. («) Wherefore Peter states,
that our faith is tried by tribulations, just as gold is tried by
fire in a furnace, (b) Now, who can say that it is not necessary
for this most excellent gift of patience, which a believer has
received from his God, to be brought forward into use, that it
may be ascertained and manifested ? For otherwise men will
never esteem it as it deserves. But if God himself acts justly,
when, to prevent the virtues which he has conferred on be-
lievers from being concealed in obscurity and remaining use-
less and perishing, he furnishes an occasion for exciting them, —
there is the best of reasons for the afliictions of the saints, with-
out which they would have no patience. By the cross they
are also, I say, instructed to obedience ; because they are thus
taught to live, not according to their own inclination, but ac-
cording to the will of God. If every thing succeeded with
them according to their wishes, they would not know what it
is to follow God. But Seneca mentions that this was an
ancient proverb, when they would exhort any one to bear ad-
versity with patience, " Follow God." This implied that man
submitted to the yoke of God, only when he resigned himself
to his corrections. Now, if it is most reasonable that we should
prove oiu'selves in all things obedient to our heavenly Father,
we certainly ought not to deny him the use of every method
to accustom us to practise this obedience.

V. Yet we do not perceive how necessary this obedience is

(a) Gen. xxii. 1, 12. (h) 1 Peter i. 7.

CHAP. VIII.] CHRISTIAN RELIGION. 633

to US, unless we at the same time reflect on the great wanton-
ness of our flesh to shake oflf the Divine yoke, as soon as we
have been treated with a httle tenderness and indulgence.
The case is exactly the same as with refractory horses, which,
after having been pampered for some days in idleness, grow
fierce and untamable, and regard not the rider, to whose ma-
nagement they previously submitted. And we are perpetual ex-
amples of what God complains of in the people of Israel ; when
Ave are " waxen fat," and are "covered with fatness," (c) we
kick against him who has cherished and supported us. The
beneficence of God ought to have allured us to the consider-
ation and love of his goodness ; but since such is our ingrati-
tude, that we are rather constantly corrupted by his indulgence,
it is highly necessary for us to be restrained by some discipline
from breaking out into such petulance. Therefore, that we
may not be made haughty by an excessive abundance of
wealth, that we may not become proud on being distinguished
with honours, that we may not be rendered insolent by being
inflated with other advantages, mental, corporeal, or external,
the Lord himself, as he foresees will be expedient, by the
remedy of the cross, opposes, restrains, and subdues the
haughtiness of our flesh ; and that by various methods, adapt-
ed to promote the benefit of each individual. For we are not
all equiUy afilicted with the same diseases, or all in need of an
equally severe method of cure. Hence we see different per-
sons exercised with diflerent kinds of crosses. But whilst the
heavenly Physician, consulting the health of all his patients,
practises a milder treatment towards some, and cures others
with rougher remedies, yet he leaves no one completely ex-
empted, because he knows we are all diseased, without the ex-
ception of a single individual.

VI. Moreover it is necessary that our most merciful Father
should not only prevent our infirmity for the future, but also
frequently correct our past oftences, to preserve us in a course
of legitimate obedience to himself. Wherefore in every afllic-
tion we ought immediately to recollect the course of our past
life. In reviewing it, we shall certainly find that we have
committed what was deserving of such chastisement. Never-
theless the exhortation to patience must not be principally
founded on a consciousness of sin. For the Scripture furnishes
a far better consideration, when it informs us, that in adversity
" we are chastened of the Lord, that we should not be con-
demned with the world." (d) Therefore, even in the bitterness
of tribulations, it becomes us to acknowledge the clemency and
benignity of our Father towards us ; since even then he ceases

(c) Deut. xxxii. 15. (d) 1 Cor. xi. 32.

VOL. I. 80

634 INSTITUTES OF THE [bOOK III.

not to promote our salvation. For he afflicts, not to ruin or
destroy us, but rather to dehver us from the condemnation of
the world. This idea will lead us to what the Scripture in-
culcates in another place : " My son, despise not tlie chastening
of the Lord, neither be weary of his correction ; for whom the
Lord loveth he correcteth, even as a father the son in whom he
delighteth." (e) When we recognize the rod of a father, is it
not our duty rather to show ourselves obedient and docile
children, than contumaciously to imitate desperate men, who
have been hardened in their transgressions ? God loses us,
unless he recalls us after our defections from him ; so that the
apostle correctly remarks, " If ye be without chastisement, then
are ye bastards, and not sons." (/) We are extremely perverse,
therefore, if we cannot bear with him, while he declares his
benevolence towards us, and his great concern for our salva-
tion. The Scripture points out this difference between be-
lievers and unbelievers ; the latter, as the slaves of an inveterate
and incurable iniquit}'', are only rendered more wicked and ob-
stinate by correction ; the former, like ingermous children, are
led to a salutary repentance. You have to choose now in
which number you would prefer to stand. But having treated
of this subject elsewhere, I shall conclude, contenting myself
with having thus briefly touched on it here.

VIL But it is a source of peculiar consolation when we
suffer persecution " for righteousness' sake." (g) For we
ought then to reflect how greatly we are honoured by God,
when he thus distinguishes us with the peculiar characteristic
of his service. I call it persecution for righteousness' sake,
not only when we suffer in defence of the gospel, but also
when we are molested in the vindication of any just cause.
Whether, therefore, in asserting the truth of God, in opposition
to the falsehoods of Satan, or in undertaking the protection of
good and innocent men against the injuries of the wicked, it
be necessary for us to incur the resentment and hatred of the
world, by which our lives, our fortunes, or our reputation, may
be endangered, — let it not be grievous or irksome to us thus far
to employ ourselves in the service of God ; nor let us imagine
ourselves to be miserable in those respects in which he has
with his own mouth pronounced us blessed. It is true, that
poverty, considered in itself, is misery ; and the same may be
said of exile, contempt, imprisonment, ignominy ; finally, death
is of all calamities the last and worst. But with the favour
of our God, they are all conducive to our happiness. Let us
therefore be content with the testimony of Christ, rather than
with the false opinion of the flesh. Thus we shall rejoice,

(e) Prov. iii. 11, 12. (/) Heb. xii. 8. (g) Matt. v. 10.

CHAP. VIII.] CHRISTIAN RELIGION. 635

like the apostles, whenever he shall " count ns worthy to suffer
shame for his name." [h) For if, being innocent and conscious
of our own integrity, we are stripped of our property by the
villany of the wicked, we are reduced to poverty indeed among
men, but we thereby obtain an increase of true riches with
God in heaven ; if we are banished from our country, we are
more intimately received into the family of God ; if we meet
with vexation and contempt, we are so much the more firmly
rooted in Christ ; if we are stigmatized with reproach and ig-
nominy, we are so much the more exalted in the kingdom of
God ; if we are massacred, it opens an entrance for us into a
life of blessedness. We ought to be ashamed of setting a
lower estimation on things on which the Lord has attached
such a great value, than on the shadowy and evanescent plea-
sures of the present life.

VIII. Since the Scripture, therefore, by these and similar in-
structions, affords abundant consolation under all the ignominy
and calamity which we sustain in the defence of righteousness,
we are chargeable Avith extreme ingratitude if we do not re-
ceive them from the hand of the Lord with cheerful resigna-
tion ; especially since this is the species of affliction, or the
cross, most peculiar to believers, by which Christ will be
glorified in us, according to the declaration of Peter, [i) And
contumelious treatment being to ingenuous minds more intole-
rable than a hundred deaths, Paul expressly apprizes us, that
not only persecutions, but reproaches await us, " because we
trust in the living God." {k) As in another place he directs us
by his example to go through "evil report and good report." (/)
Nor are we required to exercise such a cheerfulness as to banish
all sense of bitterness and sorrow ; the saints could discover no
patience under the cross, unless they were tormented with sor-
row and harassed with grief. If there were no hardship in
poverty, no agony in diseases, no distress in ignominy, no horror
in death, — what fortitude or moderation would be displayed in
regarding them with absolute indifterence ? But since each of
these, by its own essential bitterness, naturally preys on all our
hearts, herein the fortitude of a believer is manifested, if, when
he experiences such bitterness, how grievously soever he may
be distressed by it, yet by valiantly resisting, he at length over-
comes it ; his patience displays itself, if, when he is sharply
provoked, he is nevertheless restrained by the fear of God from
any eruptions of intemperance : his cheerfulness is conspicuous,
if, when he is wounded by sadness and sorrow, he is satisfied
with the spiritual consolation of God.

IX. This conflict, which believers sustain against the na-

f ) Acts V. 41. {i) 1 Peter iv. 14. {k) 1 Tim. iv. 10. (/) 2 Cor. vi. 8

63Q INSTITUTES OF THE [bOOK III.

tural emotions of sorrow, while they cuUivate patience and
moderation, Paul has beautifully described in the following
words : " We are troubled on every side, yet not distressed ; we
are perplexed, but not in despair ; persecuted, but not forsaken ;
cast down, but not destroyed." (m) You see that patiently to
bear the cross does not consist in an absolute stupefaction and
privation of all sense of sorrow, according to the foolish de-
scription given by the ancient Stoics of a magnanimous man, as
one who, divested of the feelings of human nature, is alike
unaffected by adverse and prosperous events, by sorrowful and
joyful ones. And what advantage have they derived from this
sublime wisdom ? They have depicted an image of patience,
such as never has been found, such as never can exist among
men ; but in their ardour for a patience too perfect and precise,
they have banished its influence from human life. At present
also among Christians there are modern Stoics, who esteem it
sinful not only to groan and weep, but even to discover sadness
and solicitude. These paradoxes generally proceed from idle
men, who, employing themselves more in speculation than in
action, can produce nothing but such paradoxical notions. But
we have nothing to do with that iron-hearted philosophy,
which our Master and Lord has condemned not only in words,
but even by his own example. For he mourned and wept both
for his own calamities and for those of others. Nor did he
teach his disciples a different conduct. " The world," says he,
"shall rejoice, but ye shall weep and lament." (w) And that
no man might pervert it into a crime, he has formally pro-
nounced a blessing on them that mourn ; (o) and no wonder.
For if all tears be reprobated, what judgment shall we form
concerning the Lord himself, from whose body distilled tears
of blood ^ (p) If every terror be stigmatized with the charge
of unbelief, what character shall we attribute to that horror and
consternation with which we read that he was so violently de-
pressed ? If all sorrow be displeasing, how can we be pleased
with his confessing that his " soul " was " sorrowful even unto
death ? "

X. I have thought proper to mention these things, in order
to preserve pious minds from despair ; that they may not hastily
renounce the study of patience, because they cannot divest
themselves of the natural afli'ection of sorrow. This must
necessarily be the case with those who degrade patience into
insensibility, and a man of fortitude and constancy into a
senseless block. For the Scripture applauds the saints for their
patience, when they are afflicted with severe calamities, but not
broken and overcome by them ; when they are bitterly dis-

(m) 2 Cor. iv. 8, 9. (n) John xvi. 20. (o) Matt. v. 4. (p) Luke xxii. 44.

CHAP. VIII.] CHRISTIAN RELIGION. 637

tressed, but are filled at the same time with spiritual joy ; when
they are oppressed with anxiety, but are revived and exhilarated
with Divine consolation. At the same time there is that oppo-
sition in their hearts, that the feelings of nature avoid and
dread those things which they experience to be inimical to it ;
but the affection of piety struggles even through these diffi-
culties to obey the Divine will. This opposition the Lord ex-
pressed, when he thus addressed Peter : " When thou wast
young, thou girdedst thyself, and walkedst whither thou would-
est ; but when thou shalt be old, another shall gird thee, and carry
thee whither thou wouldest not." {q) It is not probable that
Peter, when he was called to glorify God by his death, was
drawn to it with reluctance and resistance ; in this case his
martyrdom would be entitled to little applause. But however
he might submit with the greatest alacrity of heart to the Di-
vine appointment, yet, not having divested himself of human
nature, he was distracted by two contrary inclinations. For
when he contemplated the bloody death he was about to un-
dergo, stricken with a dread of it, he would gladly have escaped.
On the contrary, when he considered that he was called to it
by the Divine will, suppressing all fear, he unreluctantly and
even cheerfully submitted to it. It must be our study, there-
fore, if we would be the disciples of Christ, that our minds
may be imbued with so great a reverence for God, and such an
unreserved obedience to him, as may overcome all contrary af-
fections, and make them submit to his appointments. Thus,
whatever kind of affliction we endure, even in the greatest dis-
tresses of the mind, we shall constantly retain our patience.
For adversity itself will have its stings, with which we shall
be wounded. Thus, when afflicted with disease, we shall
groan and be disquieted, and pray for the restoration of health ;
thus, when oppressed with poverty, we shall feel the stings of
solicitude and sorrow ; thus we shall be affected with the grief
of ignominy, contempt, and injury ; thus we shall shed the
tears due to nature at the funerals of our friends ; but we shall
always recur to this conclusion. This affliction is appointed by
the Lord, therefore let us submit to his will. Even in the
agonies of grief, amid groans and tears, there is a necessity for
the intervention of this reflection, in order to incline the heart
cheerfully to bear those things by which it is so aifected.

XI. But as we have deduced the principal reason for bear-
ing the cross from a consideration of the Divine will, we must
briefly point out the difference between philosophical and
Christian patience. For very few of the philosophers have
risen to such an eminence of reason, as to perceive that we are

(9) John xxi. 18.

638 INSTITUTES OF THE [bOOK III,

exercised with afflictions by the Divine hand, and to conclude
that God ought to be obeyed in these occurrences ; and even
those who have gone to this length, adduce no other reason,
than because it is necessary. What is this but saying, that we
must submit to God, because it were in vain to contend against
him ? For if we obey God only from necessity, if it were pos-
sible to escape from him, our obedience would cease. But the
Scripture enjoins us to consider the Divine will in a very dif-
ferent point of view ; first, as consistent with justice and equity ;
secondly, as directed to the accomplishment of our salvation.
Christian exhortations to patience, then, are such as these :
Whether we are afflicted with poverty, or exile, or imprison-
ment, or reproach, or disease, or -loss of relatives, or any other
similar calamity, we must reflect that none of these things
happen without the appointment and providence of God ; and,
moreover, that he does nothing but with the most systematic
justice. Do not our innumerable and daily transgressions
deserve more severe and grievous chastisements than those
which his clemency inflicts on us ? Is it not highly reasonable
that our flesh should be subdued, and as it were accustomed to
the yoke, lest it should break out, according to its propensities,
into lawless excesses ? Are not the righteousness and truth of
God worthy of our labours on their account ? But if the equity
of God evidently appears in our afflictions, we cannot without
iniquity either murmur or resist. We no longer hear that
frigid maxim of the philosophers, We must submit to necessity ;
but a lesson lively and full of efficacy. We must obey, because
it is unlawful to resist : we must patiently sufler, because
impatience is a rebellious opposition to the justice of God.
Because nothing is really amiable to us but what we know
to be conducive to our benefit and salvation, our most mer-
ciful Father affords us consolation also in this respect, by
declaring, that even in afflicting us with the cross, he pro-
motes our salvation. But if it be evident that tribulations
are salutary for us, why should we not endure them with
grateful and placid hearts ? In patiently bearing them, there-
fore, we do not submit to necessity, but acquiesce in our
own benefit. The eflect of these considerations is, that in
proportion as our minds are oppressed under the cross with
the natural sense of affliction, so greatly are they dilated
with spiritual joy. This is attended also by thanksgiving,
which cannot be without joy. But if praise and thanksgiving
to the Lord can only proceed from a cheerful and joyful heart,
— and there is nothing which ought to repress these emotions
within us, — this shows how necessary it is that the bitterness
of the cross should be tempered with spiritual joy.

CHAP. IX.] CHRISTIAN RELIGION. 639

CHAPTER IX.

MEDITATION ON THE FUTURE LIFE.

With whatever kind of tribulation we may be afflicted, we
should always keep this end in view — to habituate ourselves to
a contempt of the present life, that we may thereby be excited to
meditation on that which is to come. For the Lord, well
knoAving our strong natural inclination to a brutish love of the
world, adopts a most excellent method to reclaim us and rouse
us from our insensibility, that we may not be too tenaciously
attached to that foolish affection. There is not one of us who
is not desirous of appearing, through the whole course of his
life, to aspire and strive after celestial immortality. For we
are ashamed of excelling in no respect the brutal herds, whose
condition would not be at all inferior to ours, unless there re-
mained to us a hope of eternity after death. But if you
examine the designs, pursuits, and actions of every individual,
you will find nothing in them but what is terrestrial. Hence
that stupidity, that the mental eyes, dazzled with the vain
splendour of riches, power, and honours, cannot see to any
considerable distance. The heart also, occupied and oppressed
with avarice, ambition, and other inordinate desires, cannot rise
to any eminence. In a word, the whole soul, fascinated by
carnal allurements, seeks its felicity on earth. To oppose this
evil, the Lord, by continual lessons of miseries, teaches his
children the vanity of the present life. That they may not
promise themselves profound and secure peace in it, therefore
he permits them to be frequently disquieted and infested with
wars or tumults, with robberies or other injuries. That they
may not aspire with too much avidity after transient and un-
certain riches, or depend on those which they possess, — some-
times by exile, sometimes by the sterility of the land, sometimes
by a conflagration, sometimes by other means, he reduces them
to indigence, or at least confines them within the limits of me-
diocrity. That they may not be too complacently delighted
with conjugal blessings, he either causes them to be distressed
with the wickedness of their wives, or humbles them with a
wicked offspring, or afflicts them with want or loss of children.
But if in all these things he is more indulgent to them, yet that
they may not be inflated with vain glory, or improper confi-
dence, he shows them by diseases and dangers the unstable
and transitory nature of all mortal blessings. We therefore
truly derive advantage from the discipline of the cross, only

640 INSTITUTES OF THE [bOOK III.

when we learn that this life, considered in itself, is unquiet,
turbulent, miserable in numberless instances, and in no respect
altogether happy ; and that all its reputed blessings are uncer-
tain, transient, vain, and adulterated with a mixture of many
evils ; and in consequence of this at once conclude, that
nothing can be sought or expected on earth but conflict, and
that when we think of a crown we must raise our eyes to-
wards heaven. For it must be admitted, that the mind is
never seriously excited to desire and meditate on the future
life, without having previously imbibed a contempt of the
present.

II. There is no medium between these two extremes ; either
the earth must become vile in our estimation, or it must retain
our immoderate love. Wherefore, if we have any concern
about eternity, we must use our most diligent efforts to ex-
tricate ourselves from these fetters. Now, since the present life
has numerous blandishments to attract us, and much pleasure,
beauty, and sweetness to delight us, — it is very necessary to
our highest interests, that we should be frequently called off",
that we may not be fascinated with such allurements. For
what would be the consequence, if we were perpetually happy
in the enjoyment of the blessings of this life ; since we cannot,
even by the incessant stimulus of calamity after calamity, be
sufficiently aroused to a consideration of its misery ? That
human life is like a vapour or a shadow, is not only known to
the learned, but even the vulgar have no proverb more com-
mon ; and perceiving it to be a thing the knowledge of which
would be eminently useful, they have represented it in many
remarkable sentences. But there is scarcely any thing which
we more carelessly consider, or sooner forget ; for we imder-
take every thing as though we were erecting for ourselves an
immortality on earth. If a funeral pass by, or we walk among
the tombs, because the image of death is then presented to our
eyes, we philosophize, I confess, in an admirable manner con-
cerning the vanity of the present life ; although even that is
not always the case, for frequently we are quite unaffected
with all these things. But when this eff'ect is produced, our
philosophy is momentary, vanishing as soon as we withdraw,
and leaving not even the smallest vestige behind it; in short,
it passes away, and is forgotten just like the plaudits of a the-
atre at any entertaining exhibition. And forgetting not only
death, but mortality itself, as though no rumour concerning it
had ever reached us, we relapse into a supine security of im-
mortality on earth. If any one, in the mean time, reminds us
of the unwelcome proverb, that man is a creature of a day, we
acknowledge the truth of it indeed, but with such inattention
that the idea of perpetually living here still remains fixed in

CHAP. IX.] CHRISTIAN RELIGION. 641

our minds. Who, then, can deny, that it is highly useful to us
all, I do not say to be admonished by words, but by every pos-
sible evidence to be convinced, of the miserable condition of
the present life ; since even after we are convinced of it, we
scarcely cease to be besotted with a perverse and foolish ad-
miration of it, as though it contained the greatest attainable
blessings ? But if it be necessary for God to instruct us, it is,
on the other hand, our duty to listen to him when he calls, and
rebukes our sluggishness ; in order that, despising the world,
we may apply ourselves with our whole heart to meditate on
the life which is to come.

III. But believers should accustom themselves to such a
contempt of the present life, as may not generate either hatred
of life, or ingratitude towards God. For this life, though it is
replete with innumerable miseries, is yet deservedly reckoned
among the Divine blessings which must not be despised.
Wherefore, if we discover nothing of the Divine beneficence in
it, we are already guilty of no small ingratitude towards God
himself. But to believers especially it should be a testimony
of the Divine benevolence, since the whole of it is destined to
the advancement of their salvation. For before he openly dis-
covers to us the inheritance of eternal glory, he intends to re-
veal himself as our Father in inferior instances ; and those are
the benefits which he daily confers on us. Since this life,
then, is subservient to a knowledge of the Divine goodness,
shall we fastidiously scorn it, as though it contained no particle
of goodness in it ? We must therefore have this sense and
affection, to class it among the bounties of the Divine benignity
which are not to be rejected. For if Scripture testimonies
were wanting, which are very numerous and clear, even nature
itself exhorts us to give thanks to the Lord for having intro-
duced us to the light of life, for granting us the use of it, and
giving us all the helps necessary to its preservation. And it is
a far superior reason for gratitude, if we consider that here we
are in some measure prepared for the glory of the heavenly
kingdom. For the Lord has ordained, that they who are to
be hereafter crowned in heaven, must first engage in conflicts
on earth, that they may not triumph without having surmount-
ed the difficulties of warfare and obtained the victory. Another
reason is, that here we begin in various blessings to taste the
sweetness of the Divine benignity, that our hope and desire
may be excited after the full revelation of it. When we have
come to this conclusion, that our life in this world is a gift of
the Divine clemency, which, as we owe to him, we ought
to remember with gratitude, it will then be time for us to
descend to a consideration of its most miserable condition, that
VOL. I. 81

642 INSTITUTES OF THE [bOOK III.

we may be delivered from excessive love of it, to which, as has
been observed, we are naturally inclined.

IV. Now, whatever is abstracted from the corrupt love of
this life should be added to the desire of a better. 1 grant, in-
deed, the correctness of their opinion, who considered it as the
greatest blessing not to be born, and as the next, to die imme-
diately. For, being heathens, destitute of the knowledge of
God and of true religion, what could they see in it but unhap-
piness and misery ? Nor was there any thing irrational in the
conduct of those who mourned and wept at the births of their
relations, and solemnly rejoiced at their funerals. But they
practised this without any advantage ; for, destitute of the true
doctrine of faith, they did not perceive how that can conduce
to the benefit of the pious, which in itself is neither blessed
nor desirable ; and so their views terminated in despair. It
should be the object of believers, therefore, in judging of
this mortal life, that understanding it to be of itself nothing but
misery, they may apply themselves wholly, with increasing
cheerfulness and readiness, to meditate on the future and eter-
nal life. When we come to this comparison, then indeed the
former may be not only securely neglected, but, in competition
with the latter, altogether despised and abhorred. For if
heaven is our country, what is the earth but a place of exile ?
If the departure out of the world is an entrance into life, what
is the world but a sepulchre ? What is a continuance in it
but an absorption in death ? If deliverance from the body is
an introduction into complete liberty, what is the body but a
prison ? If to enjoy the presence of God is the summit of
felicity, is it not misery to be destitute of it ? But till we es-
cape out of the world, "we are absent from the Lord." (r)
Therefore, if the terrestrial life be compared with the celestial,
it should undoubtedly be despised and accounted of no value.
It certainly is never to be hated, except in as much as it keeps
us obnoxious to sin ; although even that hatred is not properly
to be applied to life itself. It becomes us, however, to be so
affected with weariness or hatred of it, as to desire its end, but
to be also prepared to remain in it during the Divine pleasure ;
that is to say, our weariness should be remote from all mur-
muring and impatience. For it is a post at which the Lord
has placed us, to be retained by us till he call us away. Paul,
indeed, bewails his lot, that he is kept in bondage by the fetters
of the body longer than he would wish, and sighs with an
ardent desire of deliverance ; (s) nevertheless, obedient to the
Divine authority, he professes himself prepared for both ; for
he acknowledges himself under an obligation to God to glorify

(r) 2 Cor. v. 6. (s) Rom. vii. 24.

CHAP.

IX.] CHRISTIAN RELIGION. 643

his name either by hfe or by death ; (t) but that it belongs to
the Lord to determine what will conduce most to his glory.
Therefore, if it becomes us " to live and to die to the Lord," (m)
let us leave the limits of our life and death to his decision ; yet
in such a manner, as ardently to desire and continually to me-
ditate on the latter, but to despise the former in comparison with
future immortality, and on account of the servitude of sin, to
wish to forsake it whenever it shall please the Lord.

V. But it is monstrous, that instead of this desire of death,
multitudes who boast themselves to be Christians, are filled
with such a dread of it, that they tremble whenever it is men-
tioned, as if it were the greatest calamity that could befall
them. It is no wonder, indeed, if our natural feelings should
be alarmed at hearing of our dissolution. But it is intolerable
that there should not be in a Christian breast sufficient light of
piety to overcome and suppress all that fear with superior con-
solation. For if we consider, that this unstable, depraved,
corruptible, frail, withering, and rotten tabernacle of our body
is dissolved, in order that it may hereafter be restored to a
durable, perfect, incorruptible, and heavenly glory, — will not
faith constrain us ardently to desire what nature dreads ? If
we consider, that by death we are recalled from exile to
inhabit our own country, and that a heavenly one, shall we
derive thence no consolation ? But it will be said, There is
nothing that does not desire to be permanent. I admit it ;
and contend that we ought therefore to direct our views to a
future immortality, where we may obtain a fixed condition,
which is nowhere to be found on earth. For Paul excellently
teaches believers to go with alacrity to death, " not for that
they would be unclothed, but clothed upon." (x) Shall brute
animals, and even inanimate creatures, down to stocks and
stones, conscious of their present vanity, be looking forward to
the resurrection at the last day, that they may be delivered
from vanity, together with the children of God ; and shall we,
endued with the light of understanding, and, what is superior
to the natural understanding, illuminated with the Spirit of
God, when the question respects our own existence, not raise
our minds above the corruption of this world ? But it is not
necessary to my present design, nor suitable in this place, to
argue against such extreme perverseness. And I have already
declared in the beginning, that I would not undertake a diffuse
discussion of commonplace topics. I would persuade such
timid minds to read Cyprian's treatise on Mortality, did they
not deserve rather to be referred to the philosophers, that
they may begin to blush, when they see the contempt of death

(«) Phil. i. 20. (m) Rom. xiv. 7, 8. (x) 2 Cor. v. 4.

644 INSTITUTES OF THE [bOOK III,

discovered by them. But this we may positive .y conclude,
that no man has made any good proficiency in the school of
Christ, but he who joyfully expects both the day of death and
that of the final resurrection. For Paul describes all believers
by this character, {y) and the Scripture often recalls our atten-
tion to it, when it intends to furnish us with a reason for true
joy. "Look up," saith the Lord, "and lift up your heads;
for your redemption draweth nigh." {z) Is it reasonable, that
what he designed so powerfully to excite us to exultation and
alacrity, should produce nothing but sorrow and consternation ?
If this be the case, why do we still glory in him as our Mas-
ter ? Let us therefore acquire a sounder judgment ; and not-
withstanding the opposition of the blind and stupid cupidity of
our flesh, let us not hesitate ardently to desire the advent of
the Lord, as of all events the most auspicious. For he shall
come to us as a Redeemer, to deliver us from this bottomless
gulf of all evils and miseries, and introduce us into that blessed
inheritance of his life and glory.

VI. It is certainly true, that the whole family of believers,
as long as they dwell on the earth, must be " accounted as
sheep for the slaughter," {a) that they may be conformed to
Christ their Head. Their state, therefore, would be extreme-
ly deplorable, if they did not elevate their thoughts towards
heaven, rise above all sublunary things, and look beyond pre-
sent appearances, (i) On the contrary, when they have once
raised their heads above this world, although they see the
impious flourishing in riches and honours, and enjoying the
most profound tranquillity ; though they see them boasting of
their splendour and luxury, and behold them abounding in
every delight ; though they may also be harassed by their
wickedness, insulted by their pride, defrauded by their avarice,
and may receive from them any other lawless provocations, —
yet they will find no difliculty in supporting themselves even
under such calamities as these. For they will keep in view
that day when the Lord will receive his faithful servants into
his peaceful kingdom ; will wipe every tear from their eyes, (c)
invest them with robes of joy, adorn them with crowns of
glory, entertain them with his ineff"able delights, exalt them to
fellowship with his majesty, and, in a word, honour them with
a participation of his happiness. But the impious, who have
been great in this world, he will precipitate down to the lowest
ignominy ; he will change their delights into torments, and
their laughter and mirth into weeping and gnashing of teeth ;
he will disturb their tranquillity with dreadful agonies of con-

(y) Titus ii. 13. (2) Luke xxi. 28.

(a) Rom. viii. 36. (6) 1 Cor. xv. 19. (c) Isaiah xxv. 8. Rev. vii. 17.

CHAP. X.] CHRISTIAN RELIGION. 645

science, and will punish their delicacy with inextinguishable
fire, and even put them in subjection to the pious, whose
patience they have abused. For, according to Paul, " it is a
righteous thing with God to recompense tribulation to them
that trouble" the saints, "and to " them "who are troubled,
rest, when the Lord Jesus shall be revealed from heaven." (d)
This is our only consolation ; and deprived of this, we must
_of necessity either sink into despondency of mind, or solace
ourselves to our own destruction with the vain pleasures of
the world. For even the Psalmist confesses that he stag-
gered, (e) when he was too much engaged in contemplating
the present prosperity of the impious ; and that he could
no otherwise establish himself, till he entered the sanctuary
of God, and directed his views to the last end of the godly
and of the wicked. To conclude in one word, the cross
of Christ triumphs, in the hearts of believers, over the devil and
the flesh, over sin and impious men, only when their eyes are
directed to the power of the resurrection.

CHAPTER X.

THE RIGHT USE OF THE PRESENT LIFE AND ITS SUPPORTS.

By such principles, the Scripture also fully instructs us in
the right use of terrestrial blessings — a thing that ought not to
be neglected in a plan for the regulation of life. For if we
must live, we must also use the necessary supports of life ; nor
can we, avoid even those things which appear to subserve our
pleasures rather than our necessities. It behooves us, therefore,
to observe moderation, that we may use them with a pure
conscience, whether for necessity or for pleasure. This the
Lord prescribes in his word, when he teaches us, that to his
servants the present life is like a pilgrimage, in which they
are travelling towards the celestial kingdom. If we are only
to pass through the earth, we ought undoubtedly to make
such a use of its blessings as Avill rather assist than retard us
in our journey. It is not without reason, therefore, that Paul
advises us to use this world as though Ave used it not, and to
buy with the same disposition with which we sell. (/) But
as this is a difficult subject, and there is danger of falling into
one of two opposite errors, let us endeavour to proceed on safe
ground, that we may avoid both extremes. For there have

{(l) 2 Thess. i. 6, 7. (c) Psalm Ixxiii. 2, «fcc. (/) 1 Cor. vii. 30, 31.

646 INSTITUTES OF THE [bOOK III.

been some, in other respects good and holy men, who, seeing
that intemperance and hixury, unless restrained with more than
ordinary severity, would perpetually indulge the most extrava-
gant excesses, and desiring to correct such a pernicious evil,
have adopted the only method which occurred to them, by
permitting men to use corporeal blessings no further than their
necessity should absolutely require. This advice was well
intended, but they were far too austere. For they committed^
the very dangerous error of imposing on the conscience stricter
rules than those which are prescribed to it by the word of the
Lord. By restriction within the demands of necessity, they
meant an abstinence from every thing from which it is possible
to abstain ; so that, according to them, it would scarcely be
lawful to eat or drink any thing but bread and water. Others
have discovered still greater austerity, like Crates the Theban,
who is said to have thrown his wealth into the sea, from an
apprehension that, unless it were destroyed, he should himself
be destroyed by it. On the contrary, many in the present day,
who seek a pretext to excuse intemperance in the use of exter-
nal things, and at the same time desire to indulge the licen-
tiousness of the flesh, assume as granted, what I by no means
concede to them, that this liberty is not to be restricted by any
limitation ; but that it ought to be left to the conscience of
every individual to use as much as he thinks lawful for him-
self. I grant, indeed, that it is neither right nor possible to
bind the conscience with the fixed and precise rules of law in
this case ; but since the Scripture delivers general rules for the
lawful use of earthly things, our practice ought certainly to be
regulated by them.

II. It must be laid down as a principle, that the use of the
gifts of God is not erroneous, when it is directed to the same
end for which the Creator himself has created and appointed
them for us ; since he has created them for our benefit, not for
our injury. Wherefore, no one will observe a more proper rule,
than he who shall diligently regard this end. Now, if we con-
sider for what end he has created the various kinds of aliment,
we shall find that he intended to provide not only for our ne-
cessity, but likewise for our pleasure and delight. So in cloth-
ing, he has had in view not mere necessity, but propriety and
decency. In herbs, trees, and fruits, beside their various uses,
his design has been to gratify us by graceful forms and pleasant
odours. For if this were not true, the Psalmist would not re-
count among the Divine blessings, " wine that maketh glad the
heart of man, and oil to make his face to shine ; " (g) nor
would the Scriptures universally declare, in commendation of
his goodness, that he has given all these things to men. And

(g) Psalm civ. 15.

CHAP. X.] CHRISTIAN RELIGION. 647

even the natural properties of things sufficiently indicate for
what end, and to what extent, it is lawful to use them. But
shall the Lord have endued flowers with such beauty, to pre-
sent itself to our eyes, with such sweetness of smell, to impress
our sense of smelling ; and shall it be unlawful for our eyes to
be aff"ected with the beautiful sight, or our olfactory nerves
with the agreeable odour ? What ! has he not made such a
distinction of colours as to render some more agreeable than
others ? Has he not given to gold and silver, to ivory and
marble, a beauty which makes them more precious than other
metals or stones ? In a word, has he not made many things
worthy of our estimation, independently of any necessary use ?
III. Let us discard, therefore, that inhuman philosophy
which, allowing no use of the creatures but what is absolutely
necessary, not only malignantly deprives us of the lawful en-
joyment of the Divine beneficence, but which cannot be em-
braced till it has despoiled man of all his senses, and reduced
him to a senseless block. But, on the other hand, we must,
with equal diligence, oppose the licentiousness of the flesh ;
which, unless it be rigidly restrained, transgresses every bound.
And, as I have observed, it has its advocates, who, under the
pretext of liberty, allow it every thing. In the first place, it
will be one check to it, if it be concluded, that all things are
made for us, in order that we may know and acknowledge
their Author, and celebrate his goodness towards us by giving
him thanks. What will become of thanksgiving, if you over-
charge yourself with dainties or wine, so as to be stupefied or
rendered unfit for the duties of piety and the business of your
station ? Where is any acknowledgment of God, if your body,
in consequence of excessive abundance, being inflamed with the
vilest passions, infects the mind with its impurity, so that you
cannot discern what is right or virtuous ? Where is gratitude
towards God for clothing, if, on account of our sumptuous
apparel, we admire ourselves and despise others ? if with the
elegance and beauty of it, we prepare ourselves for unchastity ?
Where is our acknowledgment of God, if our minds be fixed
on the splendour of our garments ? For many so entirely de-
vote all their senses to the pursuit of pleasure, that the mind
is, as it were, buried in it ; many are so delighted with marble,
gold, and pictures, that they become like statues, are, as it
were, metamorphosed into metal, and resemble painted images.
The flavour of meats, or the sweetness of odours, so stupefies
some, that they have no relish for any thing spiritual. The same
may be observed in other cases. Wherefore it is evident, that
this principle lays some restraint on the license of abusing the
Divine bounties, and confirms the rule given us by Paul, that
we " make not provision for the flesh, to fulfil the lusts there-

648 INSTITUTES OF THE [bOOK III.

of;"(z) which, if they are allowed too much latitude, will
transgress all the bounds of temperance and moderation.

IV. But there is no way more certain or concise, than what
we derive from a contempt of the present life, and meditation
on a heavenly inmiortality. For thence follow two rules.
The first is, " that they that have wives be as though they had
none ; and they that buy, as though they possessed not ; and
they that use this world, as not abusing it ; " (k) according to
the direction of Paul : the second, that we should learn to bear
penury with tranquillity and patience, as well as to enjoy
abundance with moderation. He who commands us to use
this world as though we used it not, prohibits not only all in-
temperance in eating and drinking, and excessive delicacy, am-
bition, pride, haughtiness, and fastidiousness in our furniture,
our habitations, and our apparel, but every care and affection,
which would either seduce or disturb us from thoughts of the
heavenly life, and attention to the improvement of our souls.
Now, it was anciently and truly observed by Cato, That there
is a great concern about adorning the body, and a great care-
lessness about virtue ; and it is an old proverb. That they who
are much engaged in the care of the body, are generally negli-
gent of the soul. Therefore, though the liberty of believers
in external things cannot be reduced to certain rules, yet it is
evidently subject to this law. That they should indulge them-
selves as little as possible ; that, on the contrary, they should
perpetually and resolutely exert themselves to retrench all su-
perfluities and to restrain luxury ; and that they should dili-
gently beware lest they pervert into impediments things which
were given for their assistance.

V. The other rule will be, That persons whose property is
small should learn to be patient under their privations, that
they may not be tormented with an immoderate desire of
riches. They who observe this moderation, have attained no
small proficiency in the school of the Lord, as he who has
made no proficiency in this point can scarcely give any proof
of his being a disciple of Christ. For besides that an inordi-
nate desire of earthly things is accompanied by most other
vices, he who is impatient under penury, in abundance gene-
rally betrays the opposite passion. By this I mean, that he who
is ashamed of a mean garment, will be proud of a splendid one ;
he who, not content with a slender meal, is disquieted with the
desire of a more sumptuous one, would also intemperately
abuse those dainties, should they fall to his lot ; he who bears
a private and mean condition with discontent and disquie-
tude, would not abstain from pride and arrogance, should he

(i) Rom. xiii. 14. (k) 1 Cor. vii. 29, 30, 31.

CHAP. X.] CHRISTIAN RELIGION. 649

rise to eminence and honours. Let all, therefore, who are sin-
cere in the practice of piety, earnestly endeavour to learn, after
the apostolic example, "both to be full and to be hungry, both
to abound and to suffer need." (l) The Scripture has also a
third rule, by which it regulates the use of earthly things ; of
which something was said, when we treated of the precepts of
charity. For it states, that while all these things are given to
us by the Divine goodness, and appointed for our benefit, they
are, as it were, deposits intrusted to our care, of which we must
one day give an account. We ought, therefore, to manage
them in such a manner that this alarm may be incessantly
sounding in our ears, " Give an account of thy stewardship." (wi)
Let it also be remembered by whom this account is demanded ;
that it is by him who has so hjghly recommended abstinence,
sobriety, frugality, and modesty ; who abhors profusion, pride,
ostentation, and vanity ; who approves of no other management
of his blessings, than such as is connected with charity ; Avho
has with his own mouth already condemned all those pleasures
which seduce the heart from chastity and purity, or tend to"
impair the understanding.

VL Lastly, it is to be remarked, that the Lord commands
every one of us, in all the actions of life, to regard his vocation.
For he knows with what great inquietude the human mind is
inflamed, with what desultory levity it is hurried hither and
thither, and how insatiable is its ambition to grasp difl?erent
things at once. Therefore, to prevent universal confusion be-
ing produced by our folly and temerity, he has appointed to all
their particular duties in difterent spheres of life. And that no
one might rashly transgress the limits prescribed, he has styled
such spheres of life vocations, or callings. Every individual's
line of life, therefore, is, as it were, a post assigned him by
the Lord, that he may not wander about in uncertainty all his
days. And so necessary is this distinction, that in his sight all
our actions are estimated according to it, and often very differ-
ently from the sentence of human reason and philosophy.
There is no exploit esteemed more honourable, even among
philosophers, than to deliver our country from tyranny ; but the
voice of the celestial Judge openly condemns the private man
who lays violent hands on a tyrant. It is not my design, how-
ever, to stay to enumerate examples. It is sufficient if we
know that the principle and foundation of right conduct hi
every case is the vocation of the Lord, and that he who disre-
gards it will never keep the right way in the duties of his sta-
tion. He may sometimes, perhaps, achieve something appa-
rejvtly laudable ; but however it may appear in the eyes of men,

Q) Phil. iv. 12. (m) Luke xvi. 2.

VOL. I. 82

650 INSTITUTES OF THE [bOOK III.

it will be rejected at the throne of God ; besides which, there
will be no consistency between the various parts of his life.
Our life, therefore, will then be best regulated, when it is di-
rected to this mark ; since no one will be impelled by his own
temerity to attempt more than is compatible with his calling,
because he will know that it is unlawful to transgress the
bounds assigned him. He that is in obscurity will lead a pri-
vate life without discontent, so as not to desert the station in
which God has placed him. It will also be no small alleviation
of his cares, labours, troubles, and other burdens, when a man
knows that in all these things he has God for his guide. The
magistrate will execute his office with greater pleasure, the
father of a family will confine himself to his duty with more
satisfaction, and all, in their respective spheres of life, will bear
and surmount the inconveniences, cares, disappointments, and
anxieties which befall them, when they shall be persuaded that
every individual has his burden laid upon him by God. Hence
also will arise peculiar consolation, since there will be no em-
ployment so mean and sordid (provided we follow our vocation)
as not to appear truly respectable, and be deemed highly im-
portant in the sight of God.

CHAPTER XI.

JUSTIFICATION BY FAITH. THE NAME AND THING DEFINED.

I THINK I have already explained, with sufficient care, how
that men, being subject to the curse of the law, have no means
left of attaining salvation but through faith alone ; and also
what faith itself is, what Divine blessings it confers on man,
and what efi"ects it produces in him. The substance of what I
have advanced is, that Christ, being given to us by the good-
ness of God, is apprehended and possessed by us by faith, by a
participation of whom we receive especially two benefits. In
the first place, being by his innocence reconciled to God, we
have in heaven a propitious father instead of a judge ; in the
next place, being sanctified by his Spirit, we devote ourselves
to innocence and purity of life. Of regeneration, which is the
second benefit, I have said what I thought was sufficient.
The method of justification has been but slightly touched, be-
cause it was necessary, first to understand that the faith, by
which alone we attain gratuitous justification through the Di-
vine mercy, is not unattended with good works, and what is

CHAP. XI.] CHRISTIAN RELIGION. G5X

the nature of the good works of the saints, in which part of
this question consists. The subject of justification, therefore,
must now be fully discussed, and discussed with the recollection
that it is the principal hinge by which religion is supported, in
order that we may apply to it with the greater attention and
care. For unless we first of all apprehend in what situation
we stand with respect to God, and what his judgment is con-
cerning us, we have no foundation either for a certainty of sal-
vation, or for the exercise of piety towards God. But the ne-
cessity of knowing this subject will be more evident from the
knowledge itself.

II. But that we may not stumble at the threshold, (which
would be the case were we to enter on a disputation concerning
a subject not understood by us,) let us first explain the meaning
of these expressions, To be justified in the sight of God, To
be justified by faith or by works. He is said to be justified in
the sight of God who in the Divine judgment is reputed right-
eous, and accepted on account of his righteousness ; for as
iniquity is abominable to God, so no sinner can find favour in
his sight, as a sinner, or so long as he is considered as such.
Wherever sin is, therefore, it is accompanied with the wrath
and vengeance of God. He is justified who is considered not
as a sinner, but as a righteous person, and on that account
stands in safety before the tribunal of God, where all sinners
are confounded and ruined. As, if an innocent man be brought
mider an accusation before the tribunal of a just judge, when
judgment is passed according to his innocence, he is said to be
justified or acquitted before the judge, so he is justified before
God, who, not being numbered among sinners, has God for
a witness and asserter of his righteousness. Thus he must be
said, therefore, to he justified by uwrks, whose life discovers such
purity and holiness, as to deserve the character of righteousness
before the throne of God ; or who, by the integrity of his
works, can answer and satisfy the divine judgment. On the
other hand, he will be justified by faith, who, being excluded
from the righteousness of works, apprehends by faith the right-
eousness of Christ, invested in which, he appears, in the sight
of God, not as a sinner, but as a righteous man. Thus we
simply explain justification to be an acceptance, by which God
receives us into his favour, and esteems us as righteous persons ;
and we say that it consists in the remission of sins and the
imputation of the righteousness of Christ.

III. For the confirmation of this point there are many plain
testimonies of Scripture. In the first place, that this is the
proper and most usual signification of the word, cannot be
denied. But since it would be too tedious to collect all the
passages and compare them together, let it suffice to have

652 INSTITUTES OF THE [bOOK III.

suggested it to the reader ; for he will easily observe it of him-
self. I will only produce a few places, where this justification,
which we speak of, is expressly handled. First, where Luke
relates that " the people that heard Christ justified God ; " and
where Christ pronounces that "wisdom is justified of all her
children." (71) To justify God, in the former passage, does
not signify to confer righteousness, which always remains
perfect in him, although the whole world endeavour to rob him
of it ; nor, in the latter passage, does the justifying of loisdoni
denote making the doctrine of salvation righteous, which is so
of itself ; but both passages imply an ascription to God and to his
doctrine of the praise which they deserve. Again, when Christ
reprehends the Pharisees for "justifying themselves," (0) he
does not mean that they attained righteousness by doing what
was right, but that they ostentatiously endeavoured to gain the
character of righteousness, of which they were destitute. This
is better understood by persons who are skilled in the Hebrew
language ; which gives the appellation of sinners, not only to
those who are conscious to themselves of sin, but to persons who
fall under a sentence of condemnation. For Bathsheba, when
she says, " land my son Solomon shall be counted offenders," or
sinners, [p) confesses no crime, but complains, that she and her
son will be exposed to the disgrace of being numbered among
condemned criminals. And it appears from the context, that
this word, even in the translation, cannot be understood in any
other than a relative sense, and that it does not denote the real
character. Bat with respect to the present subject, where Paul
says, " The Scripture foresaw that God would justify the heathen
through faith," {q) what can we understand, but that God im-
putes righteousness through faith ? Again, when he says that
God "justifieth the ungodly which believeth in Jesus," (r)
what can be the meaning, but that he delivers him by the
blessing of faith from the condemnation deserved by his ungod-
liness ? He speaks still more plainly in the conclusion, when he
thus exclaims : " Who shall lay any thing to the charge of God's
elect ? It is God that justifieth. Who is he that condemneth ?
It is Christ that died, yea rather, that is risen again, who also
maketh intercession for us." (s) For it is just as if he had
said. Who shall accuse them whom God absolves ? Who shall
condemn those for whom Christ intercedes? Justification,
therefore, is no other than an acquittal from guilt of him who
was accused, as though his innocence had been proved. Since
God, therefore, justifies us through the mediation of Christ, he
acquits us, not by an admission of our personal innocence, but

(n) Luke vii. 29, 35. (p) 1 Kings i. 21. (r) Rom. iii. 26; iv. 5.

(o) Luke xvi. 15. {q) Gal. ili. 8. (s) Rom. viii. 33, 34.

CHAP. XI.] CHRISTIAN RELIGION. 653

by an imputation of righteousness ; so that we, who are un-
righteous in ourselves, are considered as righteous in Christ.
This is the doctrine preached by Paul in the thirteenth chapter
of the Acts : " Through this man is preached unto you the
forgiveness of sins ; and by him all that believe are justified
from all things, from which ye could not be justified by the law
of Moses." (t) We see that after remission of sins, this jus-
tification is mentioned, as if by way of explanation : we see
clearly that it means an acquittal ; that it is separated from the
works of the law ; that it is a mere favour of Christ ; that it is
apprehended by faith : we see, finally, the interposition of
a satisfaction, Avhen he says that we are justified from sins by
Christ. Thus, when it is said, that the publican " went down
to his house justified," (m) we cannot say that he obtained
righteousness by any merit of works. The meaning therefore
is, tliat after he had obtained the pardon of his sins, he was
considered as righteous in the sight of God. He was righteous,
therefore, not through any approbation of his works, but through
God's gracious absolution. Wherefore Ambrose beautifully
styles confession of sins, a legitimate justification.

IV. But leaving all contention about the term, if we attend
to the thing itself, as it is described to us, every doubt will be
removed. For Paul certainly describes justification as an ac-
ceptance, when he says to the Ephesians, " God hath predesti-
nated us to the adoption of children by Jesus Christ to himself,
according to the good pleasure of his will, to the praise of the
glory of his grace, wherein he hath made us accepted." (w)
The meaning of this passage is the same as when in another
place we are said to be "justified freely by his grace." (x)
But in the fourth chapter to the Romans, he first mentions an
imputation of righteousness, and immediately represents it as
consisting in remission of sins. " David," says he, " describeth
the blessedness of the man unto whom God imputeth right-
eousness without works, saying. Blessed are they whose iniqui-
ties are forgiven," &c. (y) He there, indeed, argues not con-
cerning a branch, but the whole of justification. He also ad-
duces the definition of it given by David, when he pronounces
them to be blessed who receive the free forgiveness of their
sins ; whence it appears, that this righteousness of which he
speaks is simply opposed to guili. But the most decisive pas-
sage of all on this point, is where he teaclies us that the grand
object of the ministry of the gospel is, that we may " be re-
conciled to God," because he is pleased to receive us into his
favour through Christ, " not imputing " our " trespasses unto"

(<) Acts xiii. 38, 39. (m) Luke xviii. 14. (w) Eph. i. 5, 6.

(x) Rom. iii. 24. (y) Rom. iv. 6—8.

654 INSTITUTES OF THE [bOOK III.

US. (z) Let the reader carefully examine the whole context ;
for when, by way of explanation, he just after adds, in order to
describe the method of reconciliation, that Christ, " who knew
no sin," was "made sin for us," (a) he undoubtedly means by
the term " reconciliation." no other than justification. Nor
would there be any truth in what he affirms in another place,
that we are "made righteous by the obedience of Christ," (b)
unless we are reputed righteous before God, in him, and out
of ourselves.

V. But since Osiander has introduced I know not what
monstrous notion of essential righteousness, by which, though
he had no intention to destroy justification by grace, yet he
has involved it in such obscurity as darkens pious minds, and
deprives them of a serious sense of the grace of Christ, — it
will be worth while, before I pass to any thing else, to refute
this idle notion. In the first place, this speculation is the mere
fruit of insatiable curiosity. He accumulates, indeed, many
testimonies of Scripture, to prove that Christ is one with us,
and we one with him, of which there is no proof necessary ;
but for want of observing the bond of this union, he bewilders
himself. For us, however, who hold that we are united, to
Christ by the secret energy of his Sj)irit, it will be easy to ob-
viate all his sophisms. He had conceived a notion similar to
what was held by the Manichcaans, so that he wished to trans-
fuse the Divine essence into men. Hence another discovery
of his, that Adam was formed in the image of God, because,
even antecedently to the fall, Christ had been appointed the
exemplar of the human nature. But for the sake of brevity, I
shall only insist on the subject now before us. He says that
we are one with Christ. This we admit ; but we at the same
time deny that Christ's essence is blended with ours. In the
next place, we assert that this principle — that Christ is our
jighteousness because he is the eternal God, the fountain of
righteousness, and the essential righteousness of God — is grossly
perverted to support his fallacies. The reader will excuse me,
if I now just hint at these things, which the order of the treatise
requires to be deferred to another place. But though he al-
leges, in vindication of himself, that by the term essential
righteousness he only intends to oppose the opinion that we
are reputed righteous for the sake of Christ, yet he manifestly
shows, that, not content with that righteousness which has
been procured for us by the obedience and sacrificial death
of Christ, he imagines that we are substantially righteous in
God, by the infusion of his essence as well as his character.
For this is the reason why he so vehemently contends, that

(z) 2 Cor. V. 18, 19. {a) 2 Cor. v. 21. {b) Rom. v. 19.

CHAP. XI.] CHKISTIAN RELIGION. QqO

not only Christ, but the Father and the Holy Spirit also dwell
in us ; which, though I allow it to be a truth, yet 1 maintain
that he has grossly perverted. For he ought to have fully con-
sidered the nature of this inhabitation ; namely, that the Fa-
ther and the Spirit are in Christ ; and that as " all the fulness
of the Godhead dwelleth in him," (z) so in him we possess the
whole Deity. Whatever, therefore, he advances concerning
the Father and the Spirit separately, has no other tendency
but to seduce the simple from Christ. In the next place, he
introduces a mixture of substances, by which God, transfusing
himself into us, makes us, as it were, a part of himself. For he
considers it as of no importance, that the power of the Holy
Spirit unites us to Christ, so that he becomes our head and we
become his members, unless his essence be blended with ours.
But when speaking of the Father and the Spirit, he more
openly betrays his opinion ; which is, that we are not justified
by the sole grace of the Mediator, and that righteousness is not
simply or really offered to us in his person ; but that we are
made partakers of the Divine righteousness when God is essen-
tially united with us.

VI. If he had only said, that Christ in justifying us becomes
ours by an essential union, and that he is our head not only as
man, but that the essence of his Divine nature also is infused
into us, — he might have entertained himself with his fancies
with less mischief, nor perhaps would so great a contention
have been excited about this reverie. But as this principle is
like a cuttlefish, which, by the emission of black and turbid
blood, conceals its many tails, there is a necessity for a vigorous
opposition to it, unless we mean to submit to be openly robbed
of that righteousness which alone affords us any confidence
concerning our salvation. For throughout this discussion, the
terms rigiiteoiisiiess and justify are extended by him to two
things. First, he understands that '' to be justified " denotes
not only to be reconciled to God by a free pardon, but also to
be made righteous ; and that righteousness is not a gratuitous
imputation, but a sanctity and integrity inspired by the Divine
essence which resides in us. Secondly, he resolutely denies
that Christ is our righteousness, as having, in the character of a
priest, expiated our sins and appeased the Father on our behalf,
but as being the eternal God and everlasting life. To prove
the first assertion, that God justifies not only by pardoning, but
also by regenerating, he inquires whether God leaves those
whom he justifies in their natural state, without any reformation
of their manners. The answer is very easy; as Christ cannot
be divided, so these two blessings, which we receive together

(z) Col. ii. 9.

656 INSTITUTES OF THE [bOOK III.

in him, are also inseparable. Whomsoever, therefore; God re-
ceives into his favour, he likewise gives them the Spirit of
adoption, by whose power he renews them in his own image.
But if the brightness of the sun be inseparable from his heat,
shall we therefore say that the earth is warmed by his light,
and illuminated by his heat ? Nothing can be more apposite
to the present subject than this similitude. The beams of the
sun quicken and fertilize the earth, his rays brighten and illu-
minate it. Here is a mutual and indivisible connection. Yet
reason itself prohibits us to transfer to one what is peculiar to
the other. In this confusion of two blessings which Osiander
obtrudes on us, there is a similar absurdity. For as God ac-
tually renews to the practice of righteousness those whom he
gratuitously accepts as righteous, Osiander confounds that gift
of regeneration with this gracious acceptance, and contends
that they are one and the same. But the Scripture, though it
connects them together, yet enumerates them distinctly, that
the manifold grace of God may be the more evident to us.
For that passage of Paul is not superfluous, that " Christ is
made unto us righteousness and sanctification." (a) And
whenever he argues, from the salvation procured for us, from
the paternal love of God, and from the grace of Christ, that we
are called to holiness and purity, he plainly indicates that it is
one thing to be justified, and another thing to be made new
creatures. When Osiander appeals to the Scripture, he cor-
rupts as many passages as he cites. The assertion of Paul,
that '^ to him that worketh not, but believeth on him that
justifieth the ungodly, his faith is counted for righteous-
ness," (b) is explained by Osiander to denote making a man
righteous. With the same temerity he corrupts the whole of
that fourth chapter to the Romans, and hesitates not to impose
the same false gloss on the passage just cited, " Who shall lay
any thing to the charge of God's elect ? It is God that justifi-
eth ; " where it is evident that the apostle is treating simply
of accusation and absolution, and that his meaning wholly rests
on the antithesis. His folly, therefore, betrays itself both in
his arguments and in his citations of Scripture proofs. With
no more propriety does he treat of the word righteousness,
when he says, "that faith was reckoned to Abraham for
righteousness," because that after having embraced Christ,
(wiio is the righteousness of God, and God himself,) he was
eminent for the greatest virtues. Whence it appears, that of
two good parts, he erroneously makes one corrupt whole ; for
the righteousness there mentioned does not belong to the whole
course of Abraham's life ; but rather the Spirit testifies that,

(a) 1 Cor. i. 30. (b) Rom. iv. 5.

CHAP. XI.] CHRISTIAN RELIGION. 657

notwithstanding the singular eminence of Abraham's virtues,
and his laudable and persevering advancement in them, yet he
did not please God any otherwise than in receiving by faith the
grace offered in the promise. Whence it follows, that in justi-
fication there is no regard paid to works, as Paul conclusively
argues in that passage,

VII. His objection, that the power of justifying belongs not
to faith of itself, but only as it receives Christ, I readily admit.
For if faith were to justify of itself, or by an intrinsic efficacy,
as it is expressed, being always weak and imperfect, it never
could effect this but in part ; and thus it would be a defective
justification, which would only confer on us a partial salvation.
Now, we entertain no such notion as the objection supposes ; on
the contrary, we affirm that, strictly speaking, " it is God that
justifies ; " and then we transfer this to Christ, because he is
given to us for righteousness. Faith we compare to a vessel ;
for unless we come empty with the mouth of our soul open to im-
plore the grace of Christ, we cannot receive Christ. Whence it
may be inferred, that we do not detract from Christ the power
of justifying, when we teach that faith receives him before it
receives his righteousness. Nevertheless, I cannot admit the
intricate comparisons of this sophist, when he says that faith is
Christ ; as though an earthen vessel were a treasure, because
gold is concealed in it. For faith, although intrinsically it is
of no dignity or value, justifies us by an application of Christ,
just as a vessel full of money constitutes a man rich. There-
fore I maintain that faith, which is only the instrument by
which righteousness is received, cannot without absurdity be
confounded with Christ, who is the material cause, and at
once the author and dispenser of so great a benefit. We have
now removed the difficulty as to the sense in which the word
faith ought to be understood, when it is applied to justification.

VIII. Respecting the reception of Christ, he goes still greater
lengths ; asserting that the internal word is received by the mi-
nistry of the external word, by which he would divert us from
the priesthood of Christ and the person of the Mediator, to his
eternal divinity. We do not divide Christ, but we maintain
that the same person, who, by reconciling us to the Father in
his own flesh, has given us righteousness, is the eternal Word
of God ; and we confess that he could not otherwise have dis-
charged the office of Mediator, and procured righteousness for
us, if he were not the eternal God, But the opinion of Osian-
der is, that since Christ is both God and man, he is made
righteousness to us, in respect of his Divine, not his human
nature. Now, if this properly belong to the Divinity, it will
not be peculiar to Christ, but common also to the Father and
the Spirit ; since the righteousness of one is the same as that

VOL. I. 83

658 INSTITUTES OF THE [bOOK III.

of the others. Besides, what has been naturally eternal, can-
not with propriety be said to be " made unto us." But though
we grant that God is made righteousness unto us, how will it
agree with the clause which is inserted, that " of God," he "is
made unto us righteousness?" This is certainly peculiar to
the character of the Mediator, who, though he contains in
himself the Divine nature, yet is designated by this appropriate
title, by which he is distinguished from the Father and the
Spirit. But he ridiculously triumphs in that single expression
of Jeremiah, where he promises that " the Lord," Jehovah,
will be " our righteousness." (c) He can deduce nothing from
this, but that Christ, who is our righteousness, is God mani-
fested in the flesh. We have elsewhere recited from Paul's
sermon, that " God hath purchased the Church with his own
blood." {d) If any should infer from this, that the blood by
which our sins were expiated, was Divine, and part of the
Divine nature, who could bear so monstrous an error ? But
Osiander thinks he has gained every thing by this very puerile
cavil ; he swells, exults, and fills many pages Avith his swelling
words, though the passage is simply and readily explained, by
saying that Jehovah, when he should become the seed of
David, would be the righteousness of the pious ; and in the
same sense Isaiah informs us, " by his knowledge shall my
righteous servant justify many." (e) Let us remark, that the
speaker here is the Father ; that he attributes to his Son the
office of justifying ; that he adds as a reason, that he is right-
eous ; and that he places the mode or means of effecting this,
in the doctrine by which Christ is made known. For it is
more suitable to understand the word nyi in a passive sense.
Hence I conclude, first, that Christ was made righteousness
when he assumed the form of a servant ; secondly, that he
justifies us by his own obedience to the Father ; and, therefore,
that he does this for us, not according to his Divine nature, but
by reason of the dispensation committed to him. For though
God alone is the fountain of righteousness, and we are righteous
only by a participation of him, yet, because we have been alien-
ated from his righteousness through the unhappy breach oc-
casioned by the fall,we are under the necessity of descending to
this inferior remedy, to be justified by Christ, by the efficacy of
his death and resurrection.

IX. If Osiander object, that the excellence of this work
surpasses the nature of man, and therefore can be ascribed only
to the Divine nature, — the former part of the objection I admit,
but in the latter I maintain that he is grossly mistaken. For
although Christ could neither purify our souls with his blood,

(c) Jer. xxiii. 6; xxxiii. 16. (d) Acts xx. 28 (e) Isaiah liii. 11.

CHAP. XI. i CHRISTIAN RELIGION. 659

nor appease the Father by his sacrifice, nor absolve us from
guilt, nor, in short, perform the functions of a priest, if he were
not truly God, because human power would have been un-
equal to so great a burden, yet it is certain that he performed
all these things in his human nature. For if it be inquired,
How are we justified ? Paul replies, " By the obedience "
of Christ. (/) But has he obeyed in any other way than
by assuming the form of a servant ? Hence we infer, that
righteousness is presented to us in his flesh. In the other
passage also, which I much wonder that Osiander is not
ashamed to quote so frequently, Paul places the source of
righteousness wholly in the humanity of Christ. " He hath
made him to be sin for us, who knew no sin, that we might
be made the righteousness of God in him." {g) Osiander lays
great stress on " the righteousness of God," and triumphs as
though he had evinced it to be his notion of essential right-
eousness ; whereas the words convey a very different idea, —
that we are righteous through the expiation effected by Christ.
That " the righteousness of God " means that which God
approves, ought to have been known to the youngest novices ;
just as in John " the praise of God " is opposed to "the praise
of men." (A) I know that " the righteousness of God " some-
times denotes that of which he is the author, and which he
bestows upon us ; but, without any observation of mine, the
judicious reader will perceive that the meaning of this passage
is only, that we stand before the tribunal of God supported by
the atoning death of Christ. Nor is the term of such great
importance, provided that Osiander coincides with us in this,
that we are justified in Christ, inasmuch as he was made an
expiatory sacrifice for us ; which is altogether incompatible
with his Divine nature. For this reason, when Christ designs
to seal the righteousness and salvation which he has presented
to us, he exhibits a certain pledge of it in his flesh. He calls
himself, indeed, "living bread ; " but adds, by way of explana-
tion, "my flesh is meat indeed, and my blood is drink indeed."
This method of instruction is discovered in the sacraments ;
which, although they direct our faith to the whole of the per-
son of Christ, not to a part of him only, yet at the same
time teach that the matter of justification and salvation resides
in his human nature ; not that he either justifies or vivifies, of
himself as a mere man, but because it has pleased God to ma-
nifest in the Mediator that which was incomprehensible and
hidden in himself Wherefore I am accustomed to say, that
Christ is, as it were, a fountain opened to us, whence we may
draw what were otherwise concealed and useless in that secret

(/) Rom. V. 19. (g) 2 Cor. v. 21. {h) John xii. 43.

660 INSTITUTES OF THE [bOOK III.

and deep fountain which flows to us in the person of the
Mediator. In this manner, and in this sense, provided he will
submit to the clear and forcible arguments which I have
adduced, I do not deny that Christ justifies us, as he is God
and man, and that this work is common also to the Father and
the Spirit ; and, finally, that the righteousness of which Christ
makes us partakers, is the eternal righteousness of the eternal
God.

X. Moreover, that his cavils may not deceive the inexperi-
enced, I confess that we are destitute of this incomparable
blessing, till Christ becomes ours. I attribute, therefore, the
highest importance to the connection between the head and
members ; to the inhabitation of Christ in our hearts ; in a word,
to the mystical union by which we enjoy him, so that being
made ours, he makes us partakers of the blessings with which
he is furnished. We do not, then, contemplate him at a dis-
tance out of ourselves, that his righteousness may be imputed
to us ; but because we have put him on, and are ingrafted into
his body, and because he has deigned to unite us to himself,
therefore we glory in a participation of his righteousness.
Thus we refute the cavil of Osiander, that faith is considered
by us as righteousness ; as though we despoiled Christ of his
right, when we affirm, that by faith we come to him empty,
that he alone may fill us with his grace. But Osiander, de-
spising this spiritual connection, insists on a gross mixture of
Christ with believers ; and therefore invidiously gives the ap-
pellation of Zuinglians to all who do not subscribe to his fa-
natical error concerning essential righteousness ; because they
are not of opinion that Christ is substantially eaten in the sa-
cred supper. As for myself, indeed, I consider it the highest
honour to be thus reproached by a man so proud and so ab-
sorbed in his own delusions ; although he attacks not me alone,
but other writers well known in the world, whom he ought to
have treated with modest respect. But this does not at all
affect me, who am supporting no private interest ; wherefore
I the more unreservedly advocate this cause, conscious that I
am free from every sinister motive. His great importunity in
insisting on essential righteousness, and an essential inhabita-
tion of Christ in us, goes to this length — first, that God trans-
fuses himself into us by a gross mixture of himself with us, as
he pretends that there is a carnal eating in the sacred supper ;
secondly, that God inspires his righteousness into us, by which
we are really righteous with him, since, according to this man,
such righteousness is as really God himself, as the goodness, or
holiness, or perfection of God. I shall not take much trouble
to refute the testimonies adduced by him, which he violently
perverts from the celestial to the present state. By Christ, says

CHAP. XI.] CHRISTIAN RELIGION. 661

Peter, "are given unto us exceeding great and precious pro-
mises ; that by these ye might be partakers of the Divine na-
ture." (i) ■ As though we were now such as the gospel promises
we shall be at the second advent of Christ ; nay, John apprizes
us, that then " we shall be like God ; for we shall see him as he
is." {k) I have thought proper to give the reader only a small
specimen, and endeavoured to pass over these impertinences,
not that it is difficult to refute them, but because I am unwill-
ing to be tedious in labouring to no purpose.

XL There is yet more latent poison in the second particular,
in which he maintains, that we are righteous together with
God. I think I have already sufficiently demonstrated, that
although this dogma were not so pestiferous, yet because it is
weak and unsatisfactory, and evaporates through its own inani-
ty, it ought justly to be rejected by all judicious and pious
readers. But this is an impiety not to be tolerated — under the
pretext of a twofold righteousness to weaken the assurance of
salvation, and to elevate us above the clouds, that we may not
embrace by faith the grace of expiation, and call upon God
with tranquillity of mind. Osiander ridicules those who say
that justification is a forensic term, because it is necessary for
us to be actually righteous : nor is there any thing that he more
dislikes than the doctrine that we are justified by gratuitous
imputation. Now, if God do not justify by absolving and par-
doning us, what is the meaning of this declaration of Paul ?
" God was in Christ, reconciling the world unto himself, not
imputing their trespasses unto them. For he hath made him
to be sin for us, who knew no sin ; that we might be made the
righteousness of God in him." [l] First I find, that they are
accounted righteous who are reconciled to God : the manner is
specified, that God justifies by pardoning ; just as, in another
passage, justification is opposed to accusation ; which antithesis
clearly demonstrates, that the form of expression is borrowed
from the practice of courts. Nor is there any one, but tolerably
versed in the Hebrew language, provided at the same time that
he be in his sound senses, who can be ignorant that this is the
original of the phrase, and that this is its import and mean-
ing. Now, let Osiander answer me whether, where Paul says
that " David describeth righteousness without works, saying.
Blessed are they whose iniquities are forgiven," [m) whether, I
say, this be a complete definition or a partial one. Certainly
Paul does not adduce the testimony of the Psalmist, as teaching
that pardon of sins is a part of righteousness, or concurs to the
justification of a man ; but he includes the whole of righteous-
ness in a free remission, pronouncing, " Blessed are they whose

(0 2 Peter i. 4. (/■:) 1 Jolin iii. 2. (Z) 2 Cor. v. 19, 21. (m) Rom. iv. 6—8.

662 INSTITUTES OF THE [bOOK III.

iniquities are forgiven, and whose sins are covered. Blessed is
the man to whom the Lord will not impute sin." He thence
estimates and judges of the felicity of such a man, because in
this way he becomes righteous, not actually, but by imputation.
Osiander objects, that it would be dishonourable to God, and
contrary to his nature, if he justified those who still remain
actually impious. But it should be remembered that, as I have
already observed, the grace of justification is inseparable from
regeneration, although they are distinct things. But since it is
sufficiently known from experience, that some relics of sin
always remain in the righteous, the manner of their justifica-
tion must of necessity be very different from that of their reno-
vation to newness of life. For tho latter God commences in
his elect, and as long as they live carries it on gradually, and
sometimes slowly, so that they are always obnoxious at his tri-
bunal to the sentence of death. He justifies them, however,
not in a partial manner, but so completely, that they may
boldly appear in heaven, as being invested with the purity of
Christ. For no portion of righteousness could satisfy our con-
sciences, till Ave have ascertained that God is pleased with us,
as being unexceptionably righteous before him. Whence it
follows, that the doctrine of justification is perverted and totally
overturned, when doubts are injected into the mind, when the
confidence of salvation is shaken, when bold and fearless wor-
ship is interrupted, and when quiet and tranquillity with spirit-
ual joy are not established. Whence Paul argues from the
incompatibility of things contrary to each other, that the in-
heritance is not of the law, because then faith would be
rendered vain ; (n) which, if it be fixed upon works, must in-
evitably fall ; since not even the most holy of all saints will
find them afford any ground of confidence. This difference
between justification and regeneration (which Osiander con-
founds together, and denominates a twofold righteousness) is
beautifully expressed by Paul ; for, speaking of his real right-
eousness, or of the integrity which he possessed, to which Osi-
ander gives the appellation of essential righteousness, he sor-
rowfully exclaims, *' O wretched man that I am ! who shall
deliver me from the body of this death ? " (o) But resorting to
the righteousness which is founded in the Divine mercy alone,
he nobly triumphs over life, and death, and reproaches, and
famine, and the sword, and all adverse things and persons.
" Who shall lay any thing to the charge of God's elect ? It is
God that justifieth. For I am persuaded, that nothing shall be
able to separate us from the love of God, which is in Christ
Jesus our Lord." (p) He plainly declares himself to be pos-

(n) Gal. iii 18. (o) Rom. vii. 24. (p) Rom. viii. 33, 38, 39.

CHAP. XI.] CHRISTIAN RELIGION. 663

sessed of that righteousness, which alone is fully sufficient for
salvation in the sight of God ; so that the miserable servitude,
in a consciousness of which he was just before bewailing his
condition, neither diminishes, nor in the smallest degree inter-
rupts, the confidence with which he triumphs. This diversity is
sufficiently known, and is even familiar to all the saints, who
groan under the burden of their iniquities, and yet with victo-
rious confidence rise superior to every fear. But the objection
of Osiander, that it is incongruous to the nature of God, recoils
upon himself; for, although he invests the saints with a two-
fold righteousness, as with a garment covered with skins, he is,
notwithstanding, constrained to acknowledge that no man can
please God without the remission of his sins. If this be true,
he should at least grant that they who are not actually right-
eous, are accounted righteous in proportion, as it is expressed, to
the degree of imputation. But how far shall a sinner extend
this gracious acceptance, which is substituted in the place of
righteousness ? Shall he estimate it by the weight ? Truly
he will be in great uncertainty to which side to incline the
balance ; because he will not be able to assume to himself as
much righteousness as may be necessary to his confidence. It
is well that he, who would wish to prescribe laws to God, is not
the arbiter of this cause. But this address of David to God will
remain : " That thou mightest be justified when thou speakest,
and be clear when thou judgest." (q) And what extreme arro-
gance it is to condemn the supreme Judge when he freely ab-
solves, and not to be satisfied with this answer, "I will show
mercy on whom I will show mercy ! " (r) And yet the inter-
cession of Moses, which God checked with this reply, was not
that he would spare none, but that, though they were guilty, he
would remove their guilt and absolve them all at once. We
affirm, therefore, that those who were undone are justified be-
fore God by the obliteration of their sins; because, sin being
the object of his hatred, he can love none but those whom he
justifies. But this is a wonderful method of justification, that
sinners, being invested with the righteousness of Christ, dread
not the judgment which they have deserved ; and that, while
they justly condemn themselves, they are accounted righteous
out of themselves.

XII. But the readers must be cautioned to pay a strict
attention to the mystery which Osiander boasts that he will
not conceal from them. For, after having contended with
great prolixity, that we do not obtain favour with God solely
through the imputation of the righteousness of Christ, because
't Avould be impossible for him to esteem those as righteous

(q) Psalm li. 4. (r) Exod. xxxiii. 19.

664 INSTITUTES OF THE [bOOK III.

who are not so, (I use his own words,) he at length concludes,
that Christ is given to us for rigliteousness, not in respect of
his human, but of his Divine nature ; and that, though this
righteousness can only be found in the person of the Mediator,
yet it is the righteousness, not of man, but of God. He does
not combine two righteousnesses, but evidently deprives the
humanity of Christ of all concern in the matter of justification.
It is worth while, however, to hear what arguments he
adduces. It is said in the passage referred to, that " Christ is
made unto us wisdom," (s) which is applicable only to the
eternal Word. Neither, therefore, is Christ, considered as man
our righteousness. I reply, that the only begotten Son of
God was indeed his eternal wisdom ; but this title is here
ascribed to him by Paul in a different sense, because " in him
are hid all the treasures of wisdom and knowledge." (t) What,
therefore, he had with the Father, he has manifested to us ;
and so what Paul says, refers not to the essence of the Son of
God, but to our benefit, and is rightly applied to the humanity
of Christ ; because, although he was a light shining in dark-
ness before his assumption of the flesh, yet he was a hidden
light till he appeared in the nature of man " as the Sun of
righteousness ; " («*) wherefore he calls himself " the light of
the world." (iv) Osiander betrays his folly likewise in object-
ing, that justification exceeds the power of angels and men ;
since it depends not upon the dignity of any creature, but upon
the appointment of God. If angels were desirous to offer a
satisfaction to God, it would be unavailing ; because they have
not been appointed to it. This was peculiar to the man Christ,
who was " made under the law, to redeem us from the curse
of the law." (x) He likewise very unjustly accuses those who
deny that Christ is our righteousness according to his Divine
nature, of retaining only one part of Christ, and (what is
worse) making two Gods; because, though they acknowledge
that God dwells in us, yet they flatly deny that we are right-
eous through the righteousness of God. For if we call Christ
the author of life in consequence of his having suffered death,
'■' that he might destroy him that had the power of death," (y)
it is not to be inferred that we deny this honour to his com-
plete person, as God manifested in the flesh : we only state
with precision the means by which the righteousness of God is
conveyed to us, so that we may enjoy it. In this, Osiander
has fallen into a very pernicious error. We do not deny, that
what is openly exhibited to us in Christ flows from the secret
grace and power of God ; nor do we refuse to admit, that the

(s) 1 Cor. i. 30. (?i) Mai. iv. 2. (z) Gal. iii. 13; iv. 4.

(«) Col. ii. 3. (w) John viii. 12. (?/) Heb. ii. 14.

CHAP. XI.] CHRISTIAN RELIGION. 665

righteousness conferred on us by Christ is the righteousness
of God as proceeding from him ; but we constantly maintain
that we have righteousness and hfe in the death and resurrec-
tion of Christ. I pass over that shameful accumulation of
passages, with which, without any discrimination, and even
without common sense, he has burdened the reader, in order to
evince, that wherever mention is made of righteousness, it
ought to be understood of this essential righteousness ; as
where David implores the righteousness of God to assist him ;
which as he does above a hundred times, Osiander hesitates
not to pervert such a great number of passages. Nor is there
any thing more solid in his other objection, that the term
" righteousness " is properly and rightly applied to that by
which we are excited to rectitude of conduct, and that God
alone " worketh in us both to will and to do."(j2;) Now, we
do not deny, that God renews us by his Spirit to holiness and
righteousness of life ; but it should first be inquired, whether
he does this immediately by himself, or through the medium
of his Son, with whom he has deposited all the plenitude of
his Spirit, that with his abundance he might relieve the neces-
sities of his members. Besides, though righteousness flows to
us from the secret fountain of the Divinity, yet it does not
follow that Christ, who in the flesh sanctified himself for our
sakes, (a) is our righteousness with respect to his Divine
nature. Equally frivolous is his assertion, that Christ himself
was righteous with the righteousness of God ; because, if he
had not been influenced by the will of the Father, not even he
could have performed the part assigned him. For though it
has been elsewhere observed, that all the merit of Christ him-
self flows from the mere favour of God, yet this aftbrds no
countenance to the fanciful notion with which Osiander fasci-
nates his own eyes and those of the injudicious. For who
would admit the inference, that because God is the original
source of our righteousness, we are therefore essentially right-
eous, and have the essence of the Divine righteousness residing
in us ? In redeeming the Church (Isaiah says) God " put on
righteousness as a breastplate ; " (6) but was it to spoil Christ of
the armour which he had given him, and to prevent his being
a perfect Redeemer? The prophet only meant that God
borrowed nothing extrinsic to himself, and had no assistance
in the work of our redemption. Paul has briefly intimated
the same in other words, saying that he has given us salvation
in order " to declare his righteousness." (c) Nor does this
at all contradict what he states in another place, " that by the

(z) Phil. ii. 13. (b) Isaiah lix. 17.

(a) John xvii. 19. (c) Rom. iii. 24, 25.

VOL. I. 84

666 INSTITUTES OF THE [bOOK III.

obedience of one we are made righteous." (tZ) To conclude:
whoever fabricates a twofold righteousness, that wretched
souls may not rely wholly and exclusively on the Divine
mercy, makes Christ an object of contempt, and crowns him
with platted thorns.

XIII. But as many persons imagine righteousness to be
composed of faith and works, let us also prove, before we pro-
ceed, that the righteousness of faith is so exceedingly different
from that of works, that if one be established, the other must
necessarily be subverted. The apostle says, " I count all
things but dung, that I may win Christ, and be found in him,
not having mine own righteousness, which is of the law, but
that which is through the faith of Christ, the righteousness
which is of God by faith." (e) Here we see a comparison of
two opposites, and an implication that his own righteousness
must be forsaken by him who wishes to obtain the righteous-
ness of Christ. Wherefore, in another place, he states this to
have been the cause of the ruin of the Jews, that, " going
about to establish their own righteousness, they have not sub-
mitted themselves unto the righteousness of God." (/) If, by
establishing our own righteousness, we reject the righteousness
of God, then, in order to obtain the latter, the former must
doubtless be entirely renounced. He conveys the same senti-
ment when he asserts, that " boasting is excluded. By what
law ? of works ? Nay ; but by the law of faith." (g-) Whence
it follows, that as long as there remains the least particle of
righteousness in our works, we retain some cause for boasting.
But if faith excludes all boasting, the righteousness of works
can by no means be associated with the righteousness of faith.
To this purpose he speaks so clearly in the fourth chapter to
the Romans, as to leave no room for cavil or evasion. " If
Abraham (says he) were justified by works, he hath whereof
to glory." He adds, " but " he hath " not " whereof to glory
"before God." (/i) It follows, therefore, that he was not
justified by works. Then he advances another argument from
two opposites. " To him that worketh is the reward not
reckoned of grace, but of debt." (?) But righteousness is
attributed to faith through grace. Therefore it is not from the
merit of works. Adieu, therefore, to the fanciful notion of
those who imagine a righteousness compounded of faith and
works.

XIV. The sophists, who amuse and delight themselves with
perversion of the Scripture and vain cavils, think they have
found a most excellent subterfuge, when they explain ^corks,
in these passages, to mean those which men yet unregenerate

(f/) Rom. V. 19. (/) Rom. x. 3. (A) Rom. iv. 2.

(e) Phil. iii. 8, 9. (g) Rom. iii. 27. (i) Rom. iv. 4.

CHAP. XI.] CHRISTIAN RELIGION. 667

perform without the grace of Christ, merely through the un-
assisted efforts of their own free-will ; and deny that they relate
to sjDiritual works. Thus, according to them, a man is jus-
tified both by faith and by works, only the works are not
properly his own, but the gifts of Christ and the fruits of
regeneration. For they say that Paul spoke in this manner,
only that the Jews, who relied on their own strength, might be
convinced of their folly in arrogating righteousness to them-
selves, whereas it is conferred on us solely by the Spirit of
Christ, not by any exertion properly our own. But they do
not observe, that in the contrast of legal and evangelical right-
eousness, which Paul introduces in another place, all works are
excluded, by what title soever they may be distinguished.
For he teaches that this is the righteousness of the law, that he
who has fulfilled the command of the law shall obtain salva-
tion ; (k) but that the righteousness of faith consists in believing
that Christ has died and is risen again, (l) Besides, we shall see,
as we proceed, in its proper place, that sanctification and right-
eousness are separate blessings of Christ. Whence it follows,
that even spiritual works are not taken into the account, when
the power of justifying is attributed to faith. And the assertion
of Paul, in the place just cited, that Abraham has not whereof
to glory before God, since he was not justified by works, ought
not to be restricted to any literal appearance or external display
of virtue, or to any efforts of free-will ; but though the life of
the patriarch was spiritual, and almost angelic, yet his works
did not possess sufficient merit to justify him before God.

XV. The errors of the schoolmen, who mingle their pre-
parations, are rather more gross ; but they instil into the simple
and incautious a doctrine equally corrupt, while under the
pretext of the Spirit and of grace, they conceal the mercy of
God, which alone can calm the terrors of the conscience. We
confess, indeed, with Paul, that " the doers of the law are
justified before God ; " (m) but since we are all far from being
observers of the law, we conclude, that those works which
should be principally available to justification, afford us no as-
sistance, because we are destitute of them. With respect to
the common Papists, or schoolmen, they are in this matter
doubly deceived ; both in denominating faith a certainty of
conscience in expecting from God a reward of merit, and in
explaining the grace of God to be, not an imputation of gra-
tuitous righteousness, but the Spirit assisting to the pursuit of
holiness. They read in the apostle, " He that cometh to God
must believe that he is, and that he is a rewarder of them that
diligently seek him." (ti) But they do not consider the man-

(k) Rom. X. 5, &c. (/) Gal. iii. 11. (?«) Rom. ii. 13. (n) Heb. xi. 6.

668 INSTITUTES OF THE [bOOK HI.

ner of seeking him. And that they mistake the sense of the
word "grace," is evident from their writings. For Lombard
represents justification by Christ as given us in two ways. He
says, " The death of Christ justifies us, first, because it excites
charity in our hearts, by which we are made actually righteous ;
secondly, because it destroys sin, by which the devil held us in
captivity, so that now it cannot condemn us." We see how
he considers the grace of God in justification to consist in our
being directed to good works by the grace of the Holy Spirit.
He wished, indeed, to follow the opinion of Augustine ; but he
follows him at a great distance, and even deviates considerably
from a close imitation of him ; for whatever he finds clearly
stated by him, he obscures, and whatever he finds pure in
him, he corrupts. The schools have always been running into
worse and worse errors, till at length they have precipitated
themselves into a kind of Pelagianism. Nor, indeed, is the
opinion of Augustine, or at least his manner of expression, to
be altogether admitted. For though he excellently despoils
man of all the praise of righteousness, and ascribes the whole
to the grace of God, yet he refers grace to sanctification, in
which we are regenerated by the Spirit to newness of life.

XVI. The Scripture, when speaking of the righteousness
of faith, leads us to something very diiferent. It teaches us,
that being diverted from the contemplation of our own works,
we should regard nothing but the mercy of God and the per-
fection of Christ. For it states this to be the order of jus-
tification ; that from the beginning God deigns to embrace
sinful man with his pure and gratuitous goodness, contemplating
nothing in him to excite mercy, but his misery ; (for God be-
holds him utterly destitute of all good works;) deriving from
himself the motive for blessing him, that he may affect the sinner
himself with a sense of his supreme goodness, who, losing all
confidence in his own works, rests the whole of his salvation
on the Divine mercy. This is the sentiment of faith, by which
the sinner comes to the enjoyment of his salvation, when he
knows from the doctrine of the gospel that he is reconciled to
God ; that having obtained remission of sins, he is justified by
the intervention of the righteousness of Christ ; and though
regenerated by the Spirit of God, he thinks on everlasting
righteousness reserved for him, not in the good works to which
he devotes himself, but solely in the righteousness of Christ.
When all these things shall have been particularly examined,
they will afford a perspicuous explication of our opinion. They
will, however, be better digested in a different order from that
in which they have been proposed. But it is of little impor-
tance, provided they are so connected with each other, that we
may have the whole subject rightly stated and well confirmed.

CHAP. XI.] CHRISTIAN RELIGION. 669

XVII. Here it is proper to recall to remembrance the relation
we have before stated between faith and the gospel ; since the
reason why faith is said to justify, is, that it receives and em-
braces the righteousness offered in the gospel. But its being
offered by the gospel absolutely excludes all consideration of
works. This Paul very clearly demonstrates on various occa-
sions ; and particularly in two passages. In his Epistle to the
Romans, contrasting the law and the gospel, he says, " Moses
describeth the righteousness which is of the law, that the man
which doeth those things shall live by them. But the right-
eousness which is of faith speaketh on this wise : That if thou
shalt confess with thy mouth the Lord Jesus, and shall believe
in thine heart that God hath raised him from the dead, thou
shalt be saved." (o) Do you perceive how he thus discriminates
between the law and the gospel, that the former attributes
righteousness to works, but the latter bestows it freely, without
the assistance of works ? It is a remarkable passage, and may
serve to extricate us from a multitude of difficulties, if we
understand that the righteousness which is given us by the
gospel is free from all legal conditions. This is the reason
why he more than once strongly opposes the promise to the
law. " If the inheritance be of the law, it is no more of pro-
mise ; " (/)) and more in the same chapter to the same purpose.
It is certain that the law also has its promises. Wherefore, un-
less we will confess the comparison to be improper, there must
be something distinct and different in the promises of the gos-
pel. Now, what can that be, but that they are gratuitous and
solely dependent on the Divine mercy, whilst the promises of
the law depend on the condition of works ? Nor let any one
object, that it is only the righteousness which men would
obtrude on God from their own natural powers and free-will
that is rejected ; since Paul teaches it as a universal truth, that
the precepts of the law are unprofitable, because, not only
among the vulgar, but even among the very best of men, there
is not one who can fulfil them, [q) liOve is certainly the
principal branch of the law : when the Spirit of God forms us
to it, why does it not constitute any part of our righteousness,
but because even in the saints it is imperfect, and therefore of
itself deserves no reward ?

XVIII. The other passage is as follows : " That no man is
justified by the law in the sight of God, it is evident ; for, The
just shall live by faith. And the law is not of faith ; but, The
man that doeth them shall live in them." (r) How could this
argument be supported, unless it were certain that works do
not come into the account of faith, but are to be entirely sepa-

(o) Rom. X. 5, 6, 9. (9) Rom. iii. 10, «&c.

{p) Gal. iii. 18. (r) Gal. iii. 11, 12.

670 INSTITUTES OF THE [bOOK III.

rated from it ? The law, he says, differs from faith. Why ?
Because works are required to the righteousness of the law. It
follows, therefore, that works are not required to the righteous-
ness of faith. From this statement it appears, that they who
are justified by faith, are justified without the merit of works,
and beyond the merit of works ; for faith receives that right-
eousness which the gospel bestows ; and the gospel differs from
the law in this respect, that it does not confine righteousness to
works, but rests it entirely on the mercy of God. He argues
in a similar manner to the Romans, that " Abraham had not
whereof to glory ; for he believed God, and it was counted
unto him for righteousness ; " (s) and by way of confirmation
he subjoins, that then there is room for the righteousness of
faith when there are no works which merit any reward. He
tells us, that where there are works, they receive a reward
" of debt," but that what is given to faith is " of grace ; " for
this is the clear import of the language which he there uses.
When he adds, a little after, " Therefore it is of faith " that we
obtain the inheritance, in order " that it might be by grace," {t)
he infers that the inheritance is gratuitous, because it is re-
ceived by faith : and why is this, but because faith, without
any assistance of works, depends wholly on the Divine mercy ?
And in the same sense undoubtedly he elsewhere teaches us,
that " the righteousness of God without the law is manifested,
being witnessed by the law and the prophets ; " (u) because, by
excluding the law, he denies that righteousness is assisted by
works, or that we obtain it by working, but asserts that we
come empty in order to receive it.

XIX. The reader will now discover, with what justice the
sophists of the present day cavil at our doctrine, when we say
that a mayi is justified hy faith only. That a man is justified
by fait] t, they do not deny, because the Scripture so often de-
clares it ; but since it is nowhere expressly said to be by faith
only, they cannot bear this addition to be made. But what
reply will they give to these words of Paul, where he con-
tends that " righteousness is not of faith unless it be gratui-
tous ? " [id) How can any thing gratuitous consist with
works ? And by what cavils will they elude what he asserts
in another place, that in the gospel " is the righteousness of
God revealed ? " [x] If righteousness is revealed in the gospel,
it is certainly not a mutilated and partial, but a complete and
perfect one. The law, therefore, has no concern in it. And
respecting this exclusive particle, only, they rest on an evasion
which is not only false, but glaringly ridiculous. For does not

{s) Rom. iv. 2, 3. (<) Rom. iv. 16. (m) Rom. iii. 21.

{id) Rom. iv. 2. (x) Rom. i. 17.

CHAP. XI.] CHRISTIAN RELIGION. 671

he most completely attribute every thing to faith alone, who
denies every thing to works ? What is the meaning of these
expressions of Paul? "Righteousness is manifested without
the law," "justified freely by his grace," "justified without
the deeds of the law." {y) Here they have an ingenious sub-
terfuge, which, though it is not of their own invention, but
borrowed from Origen and some of the ancients, is nevertheless
very absurd. They pretend that the works excluded are the
ceremonial works of the law, not the moral works. They
have made such a proficiency by their perpetual disputations,
that they have forgotten the first elements of logic. Do they
suppose the apostle to have been insane, when he adduced
these passages in proof of his doctrine ? " The man that
doeth them shall live in them ; " and " Cursed is every one
that continueth not in all things which are written in the
book of the law to do them." {z) If they be in their sober
senses, they will not assert that life was promised to the ob-
servers of ceremonies, and the curse denounced merely on the
transgressors of them. If these places are to be understood of
the moral law, it is beyond a doubt, that moral works likewise
are excluded from the power to justify. To the same purpose
are these arguments which he uses : " For by the law is the
knowledge of sin ; " consequently not righteousness. " Be-
cause the law worketh wrath," [a) therefore not righteousness.
Since the law cannot assure our consciences, neither can it
confer righteousness. Since faith is counted for righteousness,
consequently righteousness is not a reward of works, but is
gratuitously bestowed. Since we are justified by faith, boast-
ing is precluded. " If there had been a law given which could
have given life, verily righteousness should have been by the
law. But the Scripture hath concluded all under sin, that the
promise by faith of Jesus Christ might be given to them that
believe." (6) Let them idly pretend, if they dare, that these
are applicable to ceremonies, not to morals ; but even children
would explode such consummate impudence. We may therefore
be assured, that when the power of justifying is denied to the
law, the whole law is included.

XX. If any one should wonder why the apostle does not
content himself with simply mentioning loorks, but says loorks
of the law, the reason is obvious. For though works are so
greatly esteemed, they derive their value from the Divine ap-
probation rather than from any intrinsic excellence. For who
can dare to boast to God of any righteousness of works, but
what he has approved ? Who can dare to claim any reward as
due to them, but what he has promised? It is owing, therefore,

(y) Rom. iii. 21, 24, 28. (a) Rom. iii. 20 ; iv. 15.

(2) Gal. iii. 10, 12. {h) Gal. iii. 21, 22.

672 INSTITUTES OF THE [bOOK III.

to the Divine favour, that they are accounted worthy both of
the title and of the reward of righteousness ; and so they are
vahiable, only when they are intended as acts of obedience to
God. Wherefore the apostle, in another place, in order to prove
that Abraham could not be justified by works, alleges, that
" the law was four hundred and thirty years after the covenant
was confirmed." (c) Ignorant persons would ridicule such an
argument, because there might have been righteous works
before the promulgation of the law ; but knowing that works
have no such intrinsic worth, independently of the testimony
and esteem of God, he has taken it for granted that, antece-
dently to the law, they had no power to justify. We know
why he expressly mentions " the works of the law," when he
means to deny justification by works ; it is because they alone
can furnish any occasion of controversy. However, he like-
wise excludes all works, without any limitation, as when he
says, " David describeth the blessedness of the man, unto
whom God imputeth righteousness without works." (d) They
carmot, therefore, by any subtleties prevent us from retaining
this general exclusive particle. It is in vain, also, that they
catch at another frivolous subtlety, alleging that we are justi-
fied only by that "faith which worketh by love ; " (e) with a
view to represent righteousness as depending on love. We ac-
knowledge, indeed, with Paul, that no other faith justifies, ex-
cept that " which worketh by love ; " but it does not derive its
power to justify from the efficacy of that love. It justifies in
no other way than as it introduces us into a participation of the
righteousness of Christ. Otherwise there would be no force in
the argument so strenuously urged by the apostle. " To him
that worketh," says he, " is the reward not reckoned of grace,
but of debt. But to him that worketh not, but believeth on
him that justifieth the ungodly, his faith is counted for right-
eousness." (/) Was it possible for him to speak more plainly
than by thus asserting, that there is no righteousness of faith,
except where there are no works entitled to any reward ; and
that faith is imputed for righteousness, only when righteousness
is conferred through unmerited grace ?

XXI. Now, let us examine the truth of what has been
asserted in the definition, that the righteousness of faith is a
reconciliation with God, which consists solely in remission of
sins, (g) We must always return to this axiom — That the Di-
vine wrath remains on all men, as long as they continue to be
sinners. This Isaiah has beautifully expressed in the followmg
words: "The Lord's hand is not shortened, that it cannot
save ; neither is his ear heavy, that it cannot hear ; but your

(c) Gal. iii. 17. (d) Rom. iv. 6. (e) Gal. v. 6.

(/) Rom. iv. 4, 5. (g) Sect. II.

CHAP. XI.] CHRISTIAN RELIGION. 673

iniquities have separated between you and your God, and your
sins have hid his face from you, that he will not hear." (A)
We are informed, that sin makes a division bretween man and
God, and turns the Divine countenance away from the sinner.
Nor can it be otherwise ; because it is incompatible with his
righteousness to have any communion with sin. Hence the
ajwstle teaches, that man is an enemy to God, till he be recon-
ciled to him through Christ. («") Whom, therefore, the Lord re-
ceives into fellowship, him he is said to justify ; because he
cannot receive any one into favour or into fellowship with him-
self, without making him from a sinner to be a righteous person.
This, we add, is accomplished by the remission of sins. For
if they, whom the Lord has reconciled to himself, be judged
according to their works, they will still be found actually sin-
ners ; who, notwithstanding, must be absolved and free from
sin. It appears, then, that those whom God receives, are made
righteous no otherwise than as they are purified by being
cleansed from all their defilements by the remission of their
sins ; so that such a righteousness may, in one word, be deno-
minated a remission of sins.

XXIL Both these points are fully established by the lan-
guage of Paul, which I have already recited. " God was in
Christ, reconciling the world unto himself, not imputing their
trespasses unto them ; and hath committed unto us the word
of reconciliation." [k] Then he adds the substance of his
ministry : "He hath made him to be sin for us, who knew no
sin ; that we might be made the righteousness of God in
him."(/) The terms " righteousness " and "reconciliation"
are here used by him indiscriminately, to teach us that they
are mutually comprehended in each other. And he states the
manner of obtaining this righteousness to consist in our trans-
gressions not being imputed to us. Wherefore we can no
longer doubt how God justifies, when we hear that he recon-
ciles us to himself by not imputing our sins to us. Thus, in
the Epistle to the Romans, the apostle proves, that " God im-
puteth righteousness without works," from the testimony of
David, who declares, " Blessed are they whose iniquities are
forgiven, and whose sins are covered. Blessed is the man to
whom the Lord will not impute sin." (7?i) By "blessedness,"
in this passage, he undoubtedly means righteousness ; for since
he asserts it to consist in remission of sins, there is no reason
for our adopting any other definition of it. Wherefore Zach-
ariah, the father of John the Baptist, places " the knowledge
of salvation" in "the remission of sins."(?i) And Paul,
observing the same rule in the sermon which he preached to

Qi) Isaiah lix. 1, 2. {k) 2 Cor. v. 19. (j/i) Rom. iv. 6—3.

(J) Rom. V. 8—10. (0 2 Cor. v. 21. (n) Luke i. 77.

VOL. I. 85

674 INSTITUTES OF THE [bOOK III.

the people of Antioch on the suhject of salvation, is stated by
Luke to have concluded in the following manner : " Through
this man is preached unto yon the forgiveness of sins ; and by
him all that beheve are justified from all things, from which
ye could not be justified by the law of Moses." (o) The
apostle thus connects "forgiveness of sins" with "justifica-
tion," to show that they are identically the same ; whence he
justly argues, that this righteousness which we obtain through
the favour of God is gratuitously bestowed upon us. Nor
should it be thought a strange expression, that believers are
justified before God, not by their works, but by his gracious
acceptance of them ; since it occurs so frequently in the
Scripture, and sometimes also in the fathers. Augustine says,
" The righteousness of the saints, in this world, consists rather
in the remission of their sins than in the perfection of their
virtues." With which corresponds the remarkable observation
of Bernard : " Not to sin at all, is the righteousness of God ;
but the righteousness of man is the Divine grace and mercy."
He had before asserted, " that Christ is righteousness to us in
absolution, and therefore that they alone are righteous who
have obtained pardon through his mercy."

XXIII. Hence, also, it is evident, that we obtain justification
before God, solely by the intervention of the righteousness of
Christ. Which is equivalent to saying, that a man is righteous,
not in himself, but because the righteousness of Christ is com-
municated to him by imputation ; and this is a point which
deserves an attentive consideration. For it supersedes that idle
notion, that a man is justified by faith, because faith receives
the Spirit of God by whom he is made righteous ; which is too
repugnant to the foregoing doctrine, ever to be reconcilable to it.
For he must certainly be destitute of all righteousness of his own,
who is taught to seek a righteousness out of himself This is
most clearly asserted by the apostle, when he says, " He hath
made him to be sin for us, who knew no sin ; that we might
be made the righteousness of God in him."(j9) We see that
our righteousness is not in ourselves, but in Christ ; and that
all our title to it rests solely on our being partakers of Christ ;
for in possessing him, we possess all his riches with him. Nor
does any objection arise from what he states in another place,
that "God, sending his own Son in the likeness of sinful flesh,
and for sin, condemned sin in the flesh ; that the righteou:sness
of the law might be fulfilled in us ; " (</) where he intends no
other fulfilment than what we obtain by imputation. For the
Lord Christ so communicates his righteousness to us, that, with
reference to the Divine judgment, he transfuses its virtue into
us in a most wonderful manner. That the apostle intended

(fi) Acts xiii, 38, 39. (p) 2 Cor. v. 21. (5) Rom. viii. 3, 4.

CHAP. XII.] CHRISTIAN RELIGION. 675

no other, abundantly appears from another declaration, which
he had made just before : " As by one man's disobedience
many were made sinners, so by the obedience of one shall
many be made righteous." (r) What is placing our righteous-
ness in the obedience of Christ, but asserting, that we are
accounted righteous only because his obedience is accepted for
us as if it were our own ? Wherefore Ambrose appears to me
to have very beantifuUy exemplified this righteousness in the
benediction of Jacob ; that as he, who had on his own account
no claim to the privileges of primogeniture, b^ing concealed in
his brother's habit, and invested with his garment, which dif-
fused a most excellent odour, insinuated himself into the favour
of his father, that he might receive the benediction to his own
advantage, under the character of another ; so we shelter our-
selves under the precious purity of Christ our elder brother, that
we may obtain the testimony of righteousness in the sight of
God. The words of Ambrose are, " That Isaac smelled the
odour of the garments, perhaps indicates, that we are justified
not by works, but by faith ; since the infirmity of the flesh is
an impediment to works, but the brightness of faith, which
merits the pardon of sin, conceals the error of our actions." And
such is indeed the real fact ; for that we may appear before the
face of God to salvation, it is necessary for us to be perfumed
with his fragrance, and to have all our deformities concealed
and absorbed in his perfection.

CHAPTER XII.

A CONSIDERATION OF THE DIVINE TRIBUNAL, NECESSARY TO A
SERIOUS CONVICTION OF GRATUITOUS JUSTIFICATION.

Though it appears, from the plainest testimonies, that all
these things are strictly true, yet we shall not clearly discover
how necessary they are, till we shall have taken a view of
what ought to be the foundation of all this argument. In the
first place, therefore, we should reflect that we are not treating
of the righteousness of a human court, but of that of the hea-
venly tribunal ; in order that we may not apply any diminutive
standard of our own, to estimate the integrity of conduct re-
quired to satisfy the Divine justice. But it is wonderful, with
what temerity and presumption this is commonly decided ; and it
is even observable, that no men give us more confident or pom-
pous declamations concerning the righteousness of works, than

(r) Rom. V. 19.

676 INSTITUTES OF THE [bOOK III.

those who are notoriously guihy of open sins or addicted to
secret vices. This arises from their never thinking of the
righteousness of God, the smallest sense of which would pre-
vent them from treating it with such contempt. And certainly
it is exceedingly undervalued, if it be not acknowledged to be
so perfect that nothing can be acceptable to it but what is
absolutely complete and immaculate, such as it never was, nor
ever will be, possible to find in fallen man. It is easy for any
one in the cloisters of the schools, to indulge himself in idle
speculations on the merit of works to justify men ; but when
he comes into the presence of God, he must bid farewell to
these amusements, for there the business is transacted with
seriousness, and no ludicrous logomachy practised. To this
point, then, must our attention be directed, if we wish to make
any useful inquiry concerning true righteousness ; how we
can answer the celestial Judge, when he shall call us to an
account. Let us place that Judge before our eyes, not accord-
ing to the spontaneous imaginations of our minds, but ac-
cording to the descriptions given of him in the Scripture ;
which represents him as one whose refulgence eclipses the
stars, whose power melts the mountains, whose anger shakes
the earth, whose wisdom takes the subtle in their own crafti-
ness, whose purity makes all things appear polluted, whose
righteousness even the angels are unable to bear, who acquits
not the guilty, whose vengeance, when it is once kindled,
penetrates even to the abyss of hell.* Let him seat himself, I
say, on the tribunal, to examine the actions of men : who will
present himself fearless before his throne ? " Who shall dwell
with the devouring fire ? " saith the prophet. " Who shall
dwell with everlasting burnings ? He that walketh right-
eously and speaketh uprightly," &c. (s) Now let him come
forward, whoever he is. But this answer causes not one to
appear. For, on the contrary, we hear this fearful speech,
" If thou, Lord, shouldst mark iniquities, O Lord, who shall
stand ? " (t) In truth, all must speedily perish, as it is written
in another place, " Shall mortal man be more just than God ?
Shall a man be more pure than his Maker? Behold, he put
no trust in his servants ; and his angels he charged with folly ;
how much less in them that dwell in houses of clay, whose
foundation is in the dust, which are crushed before the moth ?
They are destroyed from morning to evening." (ti) Again :
" Behold, he putteth no trust in his saints ; yea, the heavens
are not clean in his sight ; how much more abominable and
filthy is man, which drinketh iniquity like water ?"(w) I
confess that in the Book of Job mention is made of a right-

* See particularly the Book of Job. (s) Isaiah xxxiii. 14, 15.

(<) Psalm cxxx. 3. (m) Job iv. 17—20. (ic) Job xv. 15, 16.

CHAP. XII.] CHRISTIAN RELIGION. 677

eousness which is superior to the observance of the law. And
it will be of use to remember this distinction ; because, though
any one could satisfy the law, he could not even then stand
the scrutiny of that righteousness which exceeds all compre-
hension. Therefore, though Job is conscious of his own in-
tegrity, yet he is mute with astonishment, when he sees that
God could not be pleased even with the sanctity of angels, if
he were to enter into a strict examination of their works. I
shall, therefore, now pass over that righteousness to which I
have alluded, because it is incomprehensible, and content ray-
self with asserting, that we must be worse than stupid, if, on
an examination of our lives by the rule of the written law, we
are not tormented with awful dread in consequence of so
many maledictions, which God has designed to arouse us, and
among the rest this general one : " Cursed be he that confirmeth
not all the words of this law to do them." (x) In short, this
whole controversy will be uninteresting and useless, unless
every one present himself as a criminal before the celestial
Judge, and voluntarily prostrate and humble himself in deep
solicitude concerning his absolution.

II. To this point our eyes ought to have been raised, that
we might learn rather to tremble through fear, than to indulge
in vain exultation. It is easy, indeed, while the comparison is
made only between men, for every man to imagine himself to
be possessed of something which others ought not to contemn ;
but when we ascend to the contemplation of God, that confi-
dence is immediately lost. And the case of our soul with re-
spect to God is similar to that of our body with respect to the
visible heavens ; for the eye, as long as it is employed in be-
holding adjacent objects, receives proofs of its own perspica-
city ; but if it be directed towards the sun, dazzled and con-
founded with his overpowering brightness, it feels no less de-
bility in beholding him, than strength in the view of inferior ob-
jects. Let us not, then, deceive ourselves with a vain confidence,
although we consider ourselves equal or superior to other men.
That is nothing to God, to whose decision this cause must be
submitted. But if our insolence cannot be restrained by these
admonitions, he will reply to us in the language which he
addressed to the Pharisees : " Ye are they which justify ^i^our-
selves before men ; but that which is highly esteemed among
men, is abomination in the sight of God." (y) Go now, and
among men proudly glory in your righteousness, while the God
of heaven abominates it. But what is the language of the
servants of God, who are truly taught by his Spirit ? One
says, " Enter not into judgment with thy servant ; for in thy
sight shall no man living be justified." (z) And another,

(z) Deut. xxvii. 26. (i/) Luke xvi. 15. (2) Psalm cxliii. 2.

678 INSTITUTES OF THE [bOOK III.

though in a sense somewhat different, " How should man be
just with God ? If he will contend with him, he cannot
answer him one of a thousand." (a) Here we are plainly in-
formed respecting the righteousness of God, that it is such as
no human works can satisfy ; and such as renders it impossible
for us, if accused of a thousand crimes, to exculpate ourselves
from one of them. The same idea of this righteousness had
very properly been entertained by Paul, that " chosen ves-
sel " (6) of God, when he professed, " I am conscious to myself
of nothing ; yet am I not hereby justified." (c)

HI. Nor is it only in the sacred Scriptures that such exam-
ples are found. All pious writers discover similar sentiments.
Thus Augustine says, " The only hope of all the pious, who
groan under this burden of corruptible flesh, and amidst the
infirmities of this life, is, that we have a Mediator, Jesus Christ
the righteous; and he is the propitiation for our sins." What
is the meaning of this observation ? If this is their only hope,
where is any confidence in works ? For when he asserts this
to be the only one, he precludes every other. Bernard also
says. " And in fact where can be found safe and solid rest and
security for the weak, but in the wounds of the Saviour ?
There I dwell with the greater security, in proportion to his
power to save. The world rages, the body oppresses, the devil
lies in wait to destroy. I do not fall, because my foundation
is on a firm rock. I have committed heinous sin. My con-
science is disturbed, but shall not fall into despair, because I
shall recall to remembrance the wounds of the Lord." From
these considerations he afterwards concludes, " My merit,
therefore, is the compassion of the Lord : I am clearly not
destitute of merit, as long as he is not destitute of compassions.
But if the mercies of the Lord be a multitude of mercies, my
merits are likewise equally numerous. Shall I sing of my own
righteousness ? O Lord, I will remember thy righteousness
alone. For it is mine also, since he is made of God righteous-
ness unto me." Again, in another place : " This is the whole
merit of man — to fix all his hope on him who saves the whole
man." Likewise in another place, retaining peace to himself,
and ascribing the glory to God, he says, " To thee let the
glory remain undiminished. It is happy for me, if I have
peace. The glory I entirely renounce ; lest, if I usurp what
is not mine, I lose also that which is offered me." In another
place he is still more explicit : " Why should the Church be
solicitous about merits, while it has a stronger and more se-
cure reason for glorying in the designs of God ? You need
not inquire on account of what merits we hope for blessings,
especially when you read in the prophet, ' Thus saith the

(a) Job ix. 2, 3, (6) Acts ix. 15. (c) 1 Cor. iv. 4.

CHAP. XII.] CHRISTIAN RELIGION. 679

Lord God ; I do not this for your sakes, but for mine holy-
name's sake.' (d) It suffices with respect to merit, to know
that merits are not sufficient ; but as it suffices for merit not to
presume on merits, so to be destitute of merits is sufficient
cause of condemnation." We must excuse his custom of
freely using the word merits for good works. But his ulti-
mate design was to terrify hypocrites, who indulge themselves
in a licentious course of sin against the grace of God ; as he
presently declares : " Happy is the Church which wants
neither merits without presumption, nor presumption without
merits. It has some ground of presumption, but not merits.
It has merits, but in order to deserve, not to presume. Is not
the absence of presumption itself a merit ? Therefore the
Church presumes the more securely, because it does not pre-
sume, having ample cause for glorying in the multitude of the
Divine mercies."

IV. This is the real truth. The troubled conscience finds
this to be the only asylum of safety, where it can enjoy any
tranquillity, when it has to do with the Divine justice. For if
the stars, which appeared most brilliant during the night, lose
their splendour on the rising of the sun, what can we suppose
will be the case with the most excellent innocence of man,
when compared with the purity of God ? For that will be
an examination inconceivably severe, which shall penetrate
into all the most secret thoughts of the heart, and, as Paul
says, "bring to light the hidden things of darkness, and make
manifest the counsels of the hearts ; " (e) which shall constrain
the reluctant conscience to confess all those things which have
now passed away even from our own remembrance. We shall
be urged by an accusing devil, who has been privy to all the
crimes which he has impelled us to perpetrate. There the ex-
ternal appearance of good works, which now is the sole object
of esteem, will be of no avail ; sincerity of heart is all that will
be required. Wherefore hypocrisy, not only that by which a
man, conscious of his guilt before God, affects ostentation before
men, but that also by which every man imposes on himself
before God, for we are all prone to self-complacency and adu-
lation ; hypocrisy in all its forms will then be overwhelmed with
confusion, however it may now be intoxicated with presump-
tion and pride. Persons who never look forward to such a
spectacle, may, indeed, delightfully and complacently compose
for themselves a temporary righteousness, of which they will
immediately be stripped at the Divine judgment ; just as im-
mense riches, accumulated by us in a dream, vanish as soon as
we awake. But they who inquire seriously, and as in the pre-
sence of God, respecting the true standard of righteousness,
will certainly find that all the actions of men, if estimated

(d) Ezek. XXX vi. 22. (c) 1 Cor. iv. 5.

680 INSTITUTES OF THE [bOOK III,

according to their intrinsic worth, are utterly defiled and pollu-
ted ; that what is commonly considered as righteousness, is, in
the Divine view, nothing but iniquity ; that what is accounted
integrity, is mere pollution ; and that what is reputed glory, is
real ignominy.

V. From this contemplation of the Divine perfection, let us
not be unwilling to descend to take a view of ourselves, with-
out adulation or blind self-love. For it is not to be wondered
at, if we are so extremely blind in this respect, since not one of
us is sufficiently cautious of that pestilent self-indulgence, which
the Scripture declares to be naturally inherent in us all. " Every
way of man," says Solomon, " is right in his own eyes." (/)
Again : " All the ways of a man are clean in his own eyes." (g)
But what follows from this ? Is he absolved from guilt by this
delusion ? Not at all ; but, as is immediately added, " the Lord
weigheth the spirits ; " that is, while men are congratulating
themselves on account of the external mask of righteousness
which they wear, the Lord is at the same time weighing in
his own balance the latent impurity of their hearts. Since we
are so far from deriving any advantage, therefore, from such
blandishments, let us not voluntarily delude ourselves to our
own perdition. That we may examine ourselves properly, it
is necessary for us to summon our conscience to the tribunal of
God. For we have the greatest need of his light in order to
detect the recesses of our depravity, which otherwise are too
deeply concealed. For then only shall Ave clearly perceive the
force of this language: "How can man be justified with God —
man, who is " corruption and "a worm, abominable and filthy,
and who drinketh iniquity like water ? " (A) " Who can bring
a clean thing out of an unclean? Not one." («") Then also
we shall experience what Job said concerning himself: "If I
justify myself, mine own mouth shall condemn me ; if I say I
am perfect, it shall also prove me perverse." (k) For the com-
plaint, which the prophet formerly made respecting Israel, " All
we like sheep have gone astray ; we have turned every one to
his own way ; " (/) is applicable not only to one period of time,
but to all ages. For he there comprehends all to whom the
grace of redemption was to extend ; and the rigour of this ex-
amination ought to proceed till it shall have filled us with
complete consternation, and thus prepared us to receive the
grace of Christ. For he is deceived who supposes himself
capable of this enjoyment, without having first been truly
humbled. It is a well-known observation, that "God resisteth
the proud, and giveth grace to the humble." (m)

VI. But what means have we of humbling ourselves, except
by submitting, all poor and destitute, to the Divine mercy ?

(/) Prov. xxl 2. (o-) Prov. xvi. 2. (h) Job xv. 16; xxv. 4, 6.

(0 Job.\iv.4. (&) Job ix. 20. (/) Isaiah liii. 6. (?«) 1 Peter v. 5.

CHAP. XII.] CHRISTIAN RELIGION. 681

For I do not call it humility, if we suppose that we have any
thing left. And hitherto they have taught a pernicious hypo-
crisy, who have connected these two maxims — that we should
entertain humble thoughts of ourselves before God, and that we
should attach some dignity to our own righteousness. For if
we address to God a confession which is contrary to our real
sentiments, we are guilty of telling him an impudent falsehood ;
but we cannot think of ourselves as we ought to think, with-
out utterly despising every thing that may be supposed an ex-
cellence in us. When we hear, therefore, from the Psalmist,
that "God will save the afflicted people, but will bring down
high looks," (n) let us consider, first, that there is no way of
salvation till we have laid aside all pride, and attained sincere
humility ; secondly, that this humility is not a species of
modesty, consisting in conceding to God a small portion of
what we might justly claim, as they are called humble among
men, who neither haughtily exalt themselves nor behave with
insolence to others, while they nevertheless entertain some
consciousness of excellence : this humility is the unfeigned
submission of a mind overwhelmed with a weighty sense of its
own misery and poverty ; for such is the uniform description
of it in the word of God. When the Lord speaks thus in
Zephaniah, " 1 will take away out of the midst of thee them
that rejoice in thy pride ; I will also leave in the midst of thee
an afflicted and poor people, and they shall trust in the name of
the Lord ; " (o) does he not clearly show who are truly humble ?
even such as are afflicted with a knowledge of their own poverty.
On the contrary, he describes the proud as persons "rejoicing,"
because this is the usual consequence of prosperity. But to the
humble, whom he intends to save, he leaves nothing but that
"they trust in the name of the Lord." Thus also in Isaiah,
" To this man will I look, even to him that is poor and of a
contrite spirit, and trembleth at my word." (j9 ) Again:
" Thus saith the high and lofty One that inhabiteth eternity,
whose name is Holy ; I dwell in the high and holy place, with
him also that is of a contrite and humble spirit, to revive the
spirit of the humble, and to revive the heart of the contrite
ones." (q) By the contrition so frequently mentioned, we must
understand a wounded heart, which prevents a man from rising
when humbled in the dust. With such contrition must our
heart be wounded, if Ave desire, according to the declaration of
the Lord, to be exalted with the humble. If this be not the
case, we shall be abased by the powerful hand of God to oar
shame and disgrace, (r)

VII. And, not content with mere precepts, our excellent

(n) Psalm xviii. 27. (p) Isaiah Ixvi. 2. (r) Matt, xxiii. 12. Luke xiv.

(o) Zeph. iii. 11, 12. (§') Isaiah Ivii. 15. 11; xviii. 14.

VOL. I. 86

682 INSTITUTES OF THE [bOOK IH

Master, in a parable, as in a picture, has presented us with an ex-
ample of genuine humility. For he introduces a publican, who,
" standing afar off, would not lift up so much as his eyes unto
heaven, but smote upon his breast, saying, God be merciful to
me a sinner." (s) We must not conclude these circumstances
— his not jDresuming to look upwards, standing afar off, smiting
upon his breast, and confessing himself a sinner — to be marks
of feigned modesty ; we may be certain that they were sincere
evidences of the disposition of his heart. To him our Lord
opposes a Pharisee, who said, " God, I thank thee that I am not
as other men are, extortioners, unjust, adulterers, or even as this
publican. I fast twice in the week, I give tithes of all that I
possess." He openly confesses the righteousness which he
has, to be the gift of God ; but because he confides in his being
righteous, he departs from the presence of God unacceptable
and hateful to him. The publican, acknowledging his iniquity
is justified. Hence we may see how very pleasing our hmni-
liation is in the sight of God ; so that the heart is not open for
the reception of his mercy unless it be divested of all idea of
its own dignity. When this notion has occupied the mind, it
precludes the admission of Divine mercy. That no one might
have any doubt of this, Christ was sent by his Father into the
world with a commission, " to preach good tidings unto the
meek ; to bind up the broken-hearted ; to proclaim liberty to
the captives, and the opening of the prison to them that are
bound ; to comfort all that mourn ; to give unto them beauty
for ashes, the oil of joy for mourning, the garment of praise for
the spirit of heaviness." (t) In pursuance of this commission,
he invites to a participation of his benefits none but those who
"labour and are heavy laden." (?t) And in another place he
says, " I am not come to call the righteous, but sinners to re-
pentance." (v)

VHI. Therefore, if we would obey the call of Christ, let us
dismiss all arrogance and carelessness from our minds. The
former arises from a foolish persuasion of our own righteous-
ness, when a man supposes himself to be possessed of any thing,
the merit of which can recommend him to God ; the latter may
exist without any consideration of works. For multitudes of
sinners, inebriated with criminal pleasures, and forgetful of the
Divine judgment, are in a state, as it were, of lethargic insensi-
bility, so that they never aspire after the mercy which is offered
to them. But it is ee|ually necessary for us to shake off such
stupidity, and to reject all confidence in ourselves, in order that,
being freed from every incumbrance, we may hasten to Christ,
all destitute and hungry, to be filled with his blessings. For
we shall never have sufficient confidence in him, unless

(s) Luke xviii. 13. (t) Isaiah Ixi. 1—3. {u) Matt. xi. 28. (v) Matt. ix. 13.

CHAP. XIII.] CHRISTIAN RELIGION. 683

we entirely lose all confidence in ourselves ; we shall never
find sufficient encouragement in him, unless we are previously
dejected in ourselves ; we shall never enjoy sufficient consola-
tion in him, unless we are utterly disconsolate in ourselves.
We are prepared, therefore, to seek and obtain the grace of God,
discarding at the same time all confidence in ourselves, and re-
lying solely on the assurance of his mercy, " when," as Augus-
tine says, " forgetting our own merits, we embrace the free gifts
of Christ ; because, if he sought merits in us, we should not
come to his free gifts." With him Bernard fully agrees, when
he compares proud men, that arrogate ever so little to thoir own
merits, to unfaithful servants, because they unjustly clanii the
praise of the grace which passes through them ; just as though
a wall should say that it produces the sunbeams which it re-
ceives through a window. But not to dwell any longer on
this, we may lay it down as a brief, but general and certain
maxim, that he is prepared for a participation of the benefits
of Divine mercy, who has wholly divested himself, I will not
say of his righteousness, which is a mere nullity, but of the
vain and airy phantom of righteousness ; for as far as any man
is satisfied with himself, so far he raises an impediment to the
exercise of the grace of God.

CHAPTER XIII.

TWO THINGS NECESSARY TO BE OBSERVED IN GRATUITOUS
JUSTIFICATION.

Here are two things to which we must always be particu-
larly attentive ; to maintain the glory of the Lord unimpaired
and undiminished, and to preserve in our own consciences a
placid composure and serene tranquillity with regard to the
Divine judgment. We see how frequently and solicitously the
Scripture exhorts us to render ascriptions of praise to God alone,
when it treats of justification. And, indeed, the apostle assures
us that the design of the Lord in conferring righteousness upon
us in Christ, is to manifest his own righteousness. The nature
of that manifestation he immediately subjoins: it is, "that he
might be just, and the justifier of him which believeth in
Jesus." (w) The righteousness of God, we see, is not suffi-
ciently illustrious, unless he alone be esteemed righteous, and
communicate the grace of justification to the unworthy. For
this reason it is his will " that every mouth be stopped, and all

(w) Rom. iii. 26.

684 INSTITUTES OF THE [bOOK if ;

the world become guilty before him ; " (x) because, as long as
man has any thing to allege in his own defence, it detracts
something from the glory of God. Thus in Ezekiel he
teaches us how greatly we glorify his name by an acknow-
ledgment of our iniquity : " Ye shall remember your ways,
(saith he,) and all your doings, wherein ye have been defiled;
and ye shall loathe yourselves in your own sight for all your
evils that ye have committed. And ye shall know that I am
the Lord, when I have wrought with you for my name's sake,
not according to your wicked ways, nor according to your cor-
rupt doings." (y) If these things are contained in the true
knowledge of God, that, humbled with a consciousness of our
iniquity, we should consider him as, indulging us with bless-
ings of which we are unworthy, why do we attempt, to our
own serious injury, to pilfer the smallest particle of the praise
due to his gratuitous goodness? Thus also when Jeremiah
proclaims, *" Let not the wise man glory in his wisdom, neither
let the mighty man glory in his might, let not the rich man
glory in his riches; but let him that glorieth glory in the
Lord ; " (z) does he not suggest that the glory of God sustains
some diminution, if any man glory in himself? To this use
these words are clearly applied by Paul, when he states, that
all the branches of our salvation are deposited with Christ,
that we may not glory except in the Lord, (a) For he inti-
mates, that they who suppose themselves to have even the
least ground for glorying in themselves, are guilty of rebelling
against God, and obscuring his glory.

IL The truth, then, is, that we never truly glory in him, till
we have entirely renounced all glory of our own. On the
converse, this may be admitted as an axiom universally true, that
they who glory in themselves, glory in opposition to God. For
Paul is of opinion that the world is not " subject to the judg-
ment of God," till men are deprived of all foundation for glory-
ing. (6) Therefore Isaiah, when he announces, that " in the
Lord shall all the seed of Israel be justified," adds also, "and
shall glory ; " as though he had said, that the end of God in
justifying the elect was, that they might glory in himself, and
m no other. But how we should glory in the Lord, he had
stated in the preceding verse : " Surely, shall one say, in the
Lord have I righteousness and strength." Let us observe, that
what is required is not a simple confession, but a confession
confirmed by an oath ; that we may not suppose any fictitious
pretence of humility to be sufficient, (c) Here let no one plead
that he does not glory at all, when without arrogance he recog-
nizes his own righteousness ; for such an opinion cannot exist

(x) Rom. iii. 19. (z) Jer. ix. 23, 24. (h) Rom. iii. 19.

ly) Ezek. xx. 43, 44. (a) 1 Cor. i. 29—31. (c) Isaiah xlv. 23—25.

CHAP. XIII.] CHRISTIAN RELIGION. 685

without generating confidence, nor confidence without being
attended with glorying. Let us remember, therefore, in the
whole controversy concerning righteousness, that this end must
be kept in view, that all the praise of it may remain perfect
and undiminished with the Lord ; because, according to the
apostle's testimony, he has bestowed his grace on us in order
" to declare his righteousness ; that he might be just, and the
justifier of him which believeth in Jesus." (d) Wherefore, in
another place, after having declared that the Lord has conferred
salvation on us in order to display " the praise of the glory of
his grace," (e) repeating, as it were, the same sentiment, he
adds, " By grace are ye saved through faith ; and that not of
yourselves ; it is the gift of God ; not of works, lest any man
should boast." (/) And when Peter admonishes us that we
are called to the hope of salvation, " that we should show forth
the praises (or virtues) of him who hath called us out of dark-
ness into his marvellous light," (g-) he evidently means that the
praises of God alone should resound in the ears of believers,
so as to impose total silence on all the presumption of the flesh.
The conclusion of the whole is, that man cannot without sa-
crilege arrogate to himself the least particle of righteousness,
because it is so much detracted and diminished from the glory
of the righteousness of God.

III. Now, if we inquire by what means the conscience can
obtain peace before God, we shall find no other than our re-
ception of gratuitous righteousness from his free gift. Let us
always remember the inquiry of Solomon — "Who can say, I
have made my heart clean, I am pure from my sin ? " (/O It
is certain that there is no man who is not covered with infinite
pollution. Let a man of the most perfect character, then, retire
into his own conscience, and enter into a scrutiny of his ac-
tions, and what will be the result ? Will he feel a high degree
of satisfaction, as though there were the most entire agreement
between God and him ? or will he not rather be lacerated with
terrible agonies, on perceiving in himself such ample cause for
condemnation, if he be judged according to his works? If the
conscience reflect on God, it must either enjoy a solid peace
with his judgment, or be surrounded with the terrors of hell.
We gain nothing, therefore, in our discussions of this point,
unless we establish a righteousness, the stability of which will
support our souls under the scrutiny of the Divine judgment.
When our souls shall possess what will enable them to appear
with boldness in the presence of God, and to await and receive
his jndgment without any fear, then, and not before, we may
be assured that we have found a righteousness which truly

(d) Rom. iii. 26. (c) Ephes. i. 6. (/) Ephes. ii. 8.

(0-) 1 Peter ii. 9. (h) Prov. xx. 9.

686 INSTITUTES OF THE [bOOK III.

deserves the name. It is not without reason, therefore, that this
subject is so largely insisted on by the apostle, whose words I
prefer to my own : " For if they which are of the law be heirs,
faith is made void, and the promise is made of none effect." (i)
He first infers, that faith is annulled and superseded, if the
promise of righteousness respect the merit of our works, or
depend on our observance of the law. For no man could ever
securely rely on it, since he never would be able to determine
with certainty for himself that he had fulfilled the law, as in
fact no man ever does completely satisfy it by any works of his
own. Not to seek far for testimonies of this fact, every indi-
vidual may be his own witness of it, who will enter unpreju-
diced into an examination of himself. And hence it appears
in what deep and dark recesses hypocrisy buries the minds of
men, while they indulge themselves in such great security, and
hesitate not to oppose their self-adulation to the judgment of
God, as though they would stop the proceedings of his tribunal.
But believers, who sincerely examine themselves, are trou-
bled and distressed with a solicitude of a very different nature.
The minds of men universally, therefore, ought to feel first
hesitation, and then despair, while considering, every one for
himself, the magnitude of the debt with which they are still
oppressed, and their immense distance from the conditions pre-
scribed to them. Behold their confidence already broken and
extinguished ; for to confide is not to fluctuate, to vary, to be
hurried hither and thither, to hesitate, to be kept in suspense,
to stagger, and finally to despair ; but it is, to strengthen the
mind with content, certainty, and solid security, and to have
somewhat upon which to stand and to rest.

IV. He adds likewise another consideration, that the promise
would be void and of none effect. For if the fulfilment of it
depend on our merit, when shall we have made such a progress
as to deserve the favour of God ? Besides, this second argu-
ment is a consequence of the former, since the promise will be
fulfilled to those alone who shall exercise faith in it. There-
fore, if faith be wanting, the promise will retain no force.
" Therefore the inheritance is of faith, that it might be by
grace ; to the end the promise might be sure to all the seed." (k)
For it is abundantly confirmed, when it depends solely on the
Divine mercy ; because mercy and truth are connected by an
indissoluble bond, and whatever God mercifully promises, he
also faithfully performs. Thus David, before he implores sal-
vation for himself according to the word of God, first repre-
sents it as originating in his mercy : " According to thy word
unto thy servant, let thy tender mercies come unto me, that I
may live." {I) And for this there is sufficient reason, since

(j) Rom. iv. 14. {k) Rom. iv. 16. (/) Psalm cxix. 76, 77.

CHAP. XIII.] CHRISTIAN RELIGION. 687

God has no other inducement to promise than what arises from
his mere mercy. Here, then, we must place, and, as it were,
deeply fix, all our hopes, without regarding our own works, or
seeking any assistance from them. Nor must it be supposed
that we are advancing a new doctrine, for the same conduct is
recommended by Augustine. " Ciirist," says he, " will reign
in his servants for ever. God has promised this, God has
said it ; if that be insufficient, God has sworn it. Since the
promise, therefore, is established, not according to our merits,
but according to his mercy, no man ought to speak with anx-
iety of that which he cannot doubt." Bernard also says, " The
disciples of Christ asked, Who can be saved ? He replied. With
men this is impossible, but not with God. This is all our con-
fidence, this our only consolation, this the whole foundation of
our hope. But certain of the possibility, what think we of his
will ? Who knows whether he deserve love or hatred ? (m)
Who has known the mind of the Lord, or who has been his
counsellor ? (n) Here, now, we evidently need faith to help us,
and his truth to assist us ; that what is concealed from us in
the heart of the Father, may be revealed by the Spirit, and
that the testimony of the Spirit may persuade our hearts that
we are sons of God ; that he may persuade us by calling and
justifying us freely by faith ; in which there is, as it were, an
intermediate passage jfrom eternal predestination to future glory."
Let us draw the following brief conclusion : The Scripture
declares that the promises of God have no efficacy, unless they
be embraced by the conscience with a steady confidence ; and
whenever there is any doubt or uncertainty, it pronounces them
to be made void. Again, it asserts that they have no stability
if they depend on our works. Either, therefore, we must be
for ever destitute of righteousness, or our works must not come
into consideration, but the ground must be occupied by faith
alone, whose nature it is to open the ears and shut the eyes ;
that is, to be intent only on the promise, and to avert the
thoughts from all human dignity or merit. Thus is accom-
plished that remarkable prophecy of Zechariah : " I will
remove the iniquity of that land in one day. In that day, saith
the Lord of hosts, shall ye call every man his neighbour under
the vine and under the fig-tree ; " (o) in which the prophet
suggests that believers enjoy no true peace till after they
have obtained the remission of their sins. For this analogy
must be observed in the prophets, that when they treat of the
kingdom of Christ, they exhibit the external bounties of God
as figures of spiritual blessings. Wherefore also Christ is
denominated "the Prince of peace," and "our Peace ;"(j9)

(m) Eccles. ix. 1. (o) Zech. iii. 9, ]0.

(n) 1 Cor. ii. 16. (p) Isaiah ix. 6. Ephes. ii. 14.

688 INSTITUTES OF THE CHRISTIAN RELIGION. [bOOK III.

because he calms all the agitations of the conscience. If we
inquire, by what means ; we must come to the sacrifice by
which God is appeased. For no man will ever lose his fears
who shall not be assured that God is propitiated solely by that
atonement which Christ has made by sustaining his wrath. In
short, we must seek for peace only in the terrors of Christ our
Redeemer.

V. But why do I use such an obscure testimony? Paul in-
variably denies that peace or tranquillity can be enjoyed in the
conscience, without a certainty that we are justified by faith, (q)
And he also declares whence that certainty proceeds ; it is
" because the love of God is shed abroad in our hearts by the
Holy Ghost ; " (r) as though he had said that our consciences
can never be satisfied without a certain persuasion of our ac-
ceptance with God. Hence he exclaims in the name of all be-
lievers, *' Who shall separate us from the love of God which
is in Christ ? " (s) For till we have reached that port of safety,
we shall tremble with alarm at every slightest breeze ; but
while God shall manifest himself as our Shepherd, we shall
fear no evil even in the valley of the shadow of death, (t)
Whoever they are, therefore, who pretend that we are justified
by faith, because, being regenerated, we are righteous by living
a spiritual life, they have never tasted the sweetness of grace,
so as to have confidence that God would be propitious to them.
Whence also it follows, that they know no more of the method
of praying aright, than the Turks or any other profane nations.
For according to the testimony of Paul, faith is not genuine un-
less it dictate and suggest that most delightful name of Father,
and unless it open our mouth freely to cry, " Abba, Father ; " (ii)
which he in another place expresses still more clearly : " In
Christ we have boldness and access with confidence by the
faith of him." (v) This certainly arises not from the gift of
regeneration ; which, being always imperfect in the present
state, contains in itself abundant occasion of doubting. Where-
fore it is necessary to come to this remedy ; that believers
should conclude that they cannot hope for an inheritance in
the kingdom of heaven on any other foundation, but because,
being ingrafted into the body of Christ, they are gratuitously
accounted righteous. For with respect to justification, faith is
a thing merely passive, bringing nothing of our own to con-
ciliate the favour of God, but receiving what we need from
Christ.

(q) Rom. V. 1. (s) Rom. viii. 35, «&.c. (u) Gal. iv. 6

(r) Rom. V. 5. (t) Psalm xxiii. 4. (») Ephes. iii. 12.

END OF VOL. I.